But this I confess unto thee, that after the way which they call heresie, so worship I the God of my Fathers, believing all things which are written in the Law and the Prophets.
But this I confess unto thee, that After the Way which they call heresy, so worship I the God of my Father's, believing all things which Are written in the Law and the prophets.
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IN the Beginning of this Chapter we find St. Paul brought to his Tryal before Felix the Roman Governour, wherein (if we only except the unfitness of the Judge) all other things concurred, which could make such an action considerable, viz. the greatness of the cause, the quality of the persons, and the skill which was shewed in the management of it.
IN the Beginning of this Chapter we find Saint Paul brought to his Trial before Felix the Roman Governor, wherein (if we only except the unfitness of the Judge) all other things concurred, which could make such an actium considerable, viz. the greatness of the cause, the quality of the Persons, and the skill which was showed in the management of it.
which being managed by St. Paul, with that zeal and industry, which was agreeable to it, gave occasion to his malicious Countreymen to accuse him before the Roman Governour,
which being managed by Saint Paul, with that zeal and industry, which was agreeable to it, gave occasion to his malicious Countrymen to accuse him before the Roman Governor,
But that this design might be carried on with the greater pomp and shew of Justice and Piety, they do not commit the care of it to the rage of the People, or some furious Zealots;
But that this Design might be carried on with the greater pomp and show of justice and Piety, they do not commit the care of it to the rage of the People, or Some furious Zealots;
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but the High Priest and some members of the Sanhedrin go down on purpose from Hierusalem to Caesarea, and carry with them one of their most eloquent Advocates called Tertullus to manage the Accusation against Paul. Who was no sooner called forth,
but the High Priest and Some members of the Sanhedrin go down on purpose from Jerusalem to Caesarea, and carry with them one of their most eloquent Advocates called Tertullus to manage the Accusation against Paul. Who was no sooner called forth,
we accept it always and in all places, most noble Felix, with all thankfulness: Having thus prepared his Judge, he presently falls upon the matter, and charges St. Paul with being a pestilent and seditious person, a disturber of his Nation in all parts, a prophaner of the Temple;
we accept it always and in all places, most noble Felix, with all thankfulness: Having thus prepared his Judge, he presently falls upon the matter, and charges Saint Paul with being a pestilent and seditious person, a disturber of his nation in all parts, a Profaner of the Temple;
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(So the Christians were then called among the Jews, from our Saviour's abode in the Town of Nazareth. ) But although the Writer of this History gives us only the short heads of his accusation;
(So the Christians were then called among the jews, from our Saviour's Abided in the Town of Nazareth.) But although the Writer of this History gives us only the short Heads of his accusation;
when under this Government, their Religion had been preserved for many hundreds of years, and after many Revolutions they enjoyed one common and publick Worship among them,
when under this Government, their Religion had been preserved for many hundreds of Years, and After many Revolutions they enjoyed one Common and public Worship among them,
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but now at last, to their great regret and horror, appears one Jesus of Nazareth, a person of obscure Parentage and mean Education, who pretended to discover many corruptions in the Doctrine and Practices of our best men;
but now At last, to their great regret and horror, appears one jesus of Nazareth, a person of Obscure Parentage and mean Education, who pretended to discover many corruptions in the Doctrine and Practices of our best men;
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and accordingly have formed themselves into a Sect, v•gorous and active, of high pretences, and dangerous designs, which if it continues and increases, can end in nothing short of the ruine of our ancient Jewish Catholick Church :
and accordingly have formed themselves into a Sect, v•gorous and active, of high pretences, and dangerous designs, which if it continues and increases, can end in nothing short of the ruin of our ancient Jewish Catholic Church:
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so excellent an Order and Government, so much unity and peace before this new Sect of Nazarenes arose in opposition to that Authority with which God had invested the High Priest and Rulers of the People.
so excellent an Order and Government, so much unity and peace before this new Sect of Nazarenes arose in opposition to that authority with which God had invested the High Priest and Rulers of the People.
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and whom some of our Nation found in the Temple prophaning of it, and there we would presently, out of meer zeal to our Religion, have taken and destroyed;
and whom Some of our nation found in the Temple profaning of it, and there we would presently, out of mere zeal to our Religion, have taken and destroyed;
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St. Paul being thus accused, and having leave given him to answer for himself, was so far from being daunted by the greatness of his enemies, or the vehemency of their accusation, that he tells the Governour, that he did with all chearfulness undertake his defence:
Saint Paul being thus accused, and having leave given him to answer for himself, was so Far from being daunted by the greatness of his enemies, or the vehemency of their accusation, that he tells the Governor, that he did with all cheerfulness undertake his defence:
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this he utterly denies, v. 11, 12, 1•. and plainly tells them, they can never prove it against him. 2. But as to the other and main part of the Charge, his being a ringleader of the Sect of the Nazarenes ;
this he utterly Denies, v. 11, 12, 1•. and plainly tells them, they can never prove it against him. 2. But as to the other and main part of the Charge, his being a ringleader of the Sect of the Nazarenes;
yet as to the owning of that way, notwithstanding all the imputations they had cast upon it, he doth it with the greatest freedom and courage in the presence of his Judge and Accusers;
yet as to the owning of that Way, notwithstanding all the imputations they had cast upon it, he does it with the greatest freedom and courage in the presence of his Judge and Accusers;
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But this I confess unto thee, that after the way which they call heresie, so worship I the God of my Fathers, believing all things which are written in the Law and the Prophets.
But this I confess unto thee, that After the Way which they call heresy, so worship I the God of my Father's, believing all things which Are written in the Law and the prophets.
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and when they were in hopes to destroy him for it: This I confess unto thee, that after the way, &c. 1. I begin with the false Imputation which Christianity suffered under at its first appearance;
and when they were in hope's to destroy him for it: This I confess unto thee, that After the Way, etc. 1. I begin with the false Imputation which Christianity suffered under At its First appearance;
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yet where it is taken for a combination of men together against an established Religion and lawful Authority (as it was by the Jews when they charged the Christians under this name) then it implies in it a twofold accusation: 1. Of Novelty and Singularity. 2. Of Faction and Sedition. 1. Of Novelty.
yet where it is taken for a combination of men together against an established Religion and lawful authority (as it was by the jews when they charged the Christians under this name) then it Implies in it a twofold accusation: 1. Of Novelty and Singularity. 2. Of Faction and Sedition. 1. Of Novelty.
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and consequently they must charge the Church they are divided from with errors and corruptions, or they make themselves guilty of Schism, i. e. unnecessary separation.
and consequently they must charge the Church they Are divided from with errors and corruptions, or they make themselves guilty of Schism, i. e. unnecessary separation.
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Now upon these two grounds the Jews laid the imputation of a New Sect upon the Nazarenes or Christians, 1. Because they could not shew a visible succession in all Ages: 2. Because they could not prove the Jewish Church to be guilty of such errors and corruptions as to need a Reformation.
Now upon these two grounds the jews laid the imputation of a New Sect upon the Nazarenes or Christians, 1. Because they could not show a visible succession in all Ages: 2. Because they could not prove the Jewish Church to be guilty of such errors and corruptions as to need a Reformation.
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For where (say they) were the men to be found in former Ages, that taxed the Jewish Church with such errors and corruptions as Jesus of Nazareth did? that bid men beware of the leven of the Scribes and Pharisees, i. e.
For where (say they) were the men to be found in former Ages, that taxed the Jewish Church with such errors and corruptions as jesus of Nazareth did? that bid men beware of the leven of the Scribes and Pharisees, i. e.
and his eyes and his heart should be there perpetually ? How is it then possible but there must be a constant and visible Succession in all Ages? since God would always have a people to dwell among;
and his eyes and his heart should be there perpetually? How is it then possible but there must be a constant and visible Succession in all Ages? since God would always have a people to dwell among;
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and in that time after the cessation of Prophecy, when the Christians supposed these corruptions to have come in among them, they could draw down a constant Succession from the men of the great Synagogue, of persons eminent for Learning and Piety that never charged them with any such corruptions as Jesus of Nazareth and his Disciples did.
and in that time After the cessation of Prophecy, when the Christians supposed these corruptions to have come in among them, they could draw down a constant Succession from the men of the great Synagogue, of Persons eminent for Learning and Piety that never charged them with any such corruptions as jesus of Nazareth and his Disciples did.
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and raise up no Persons to discover these things, till these new Teachers and Reformers arose? Were not Hillel and Shammai that so accurately discussed all the niceties of the Law, able to find out such gross and open corruptions,
and raise up no Persons to discover these things, till these new Teachers and Reformers arose? Were not Hillel and Shammai that so accurately discussed all the niceties of the Law, able to find out such gross and open corruptions,
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if any such had been among us? Might not we say, that not only the Teachers, but God himself had slept all that time, if he raised up no one Person to discover the coming in of such errors and corruptions? Where had God then any true Church in the world,
if any such had been among us? Might not we say, that not only the Teachers, but God himself had slept all that time, if he raised up no one Person to discover the coming in of such errors and corruptions? Where had God then any true Church in the world,
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and send none of his Priests to discover it? And even by the confession of the Christians themselves, they were once the beloved and chosen people of God,
and send none of his Priests to discover it? And even by the Confessi of the Christians themselves, they were once the Beloved and chosen people of God,
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how or when was it that they ceased to be so? Do not themselves acknowledge, that they receive the Law and the Prophets from our hands? And that to us were committed the Oracles of God,
how or when was it that they ceased to be so? Do not themselves acknowledge, that they receive the Law and the prophets from our hands? And that to us were committed the Oracles of God,
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and the service of God and the promises, and that ours are the Fathers? How is it then possible after all these privileges, to suppose this Church to fall into such a degeneracy,
and the service of God and the promises, and that ours Are the Father's? How is it then possible After all these privileges, to suppose this Church to fallen into such a degeneracy,
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as at last to be cast off by God, and a new Church to arise out of the ashes of it? Thus we may reasonably suppose the Jews to have argued for themselves;
as At last to be cast off by God, and a new Church to arise out of the Ashes of it? Thus we may reasonably suppose the jews to have argued for themselves;
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and the Sect of the Nazarenes only in the right? But besides all this, Where was their Church before Jesus of Nazareth? We offer to produce a personal succession on our side, that joyned in constant communion with us at the Temple at Hierusalem ;
and the Sect of the Nazarenes only in the right? But beside all this, Where was their Church before jesus of Nazareth? We offer to produce a personal succession on our side, that joined in constant communion with us At the Temple At Jerusalem;
When came men first to forsake the letter of the Scripture, and adhere to Tradition ? Who first brought in the Pharisaical Superstitions? What was his name, where was his abode, who first opposed and condemned him? Were all men asleep then to suffer such alterations,
When Come men First to forsake the Letter of the Scripture, and adhere to Tradition? Who First brought in the Pharisaical Superstitions? What was his name, where was his Abided, who First opposed and condemned him? Were all men asleep then to suffer such alterations,
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how could such changes happen in matters of Religion, and no one take care to discover it and prevent the infecting of posterity by it? Had no persons any regard to God and the purity of Religion then? If they had, would they suffer strange fire to come upon God's Altar,
how could such changes happen in matters of Religion, and no one take care to discover it and prevent the infecting of posterity by it? Had not Persons any regard to God and the purity of Religion then? If they had, would they suffer strange fire to come upon God's Altar,
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and take no notice at all of it? Why did not Jesus of Nazareth, when he so frequently and vehemently declaimed against the Pharisaical hypocrisie and superstitions,
and take no notice At all of it? Why did not jesus of Nazareth, when he so frequently and vehemently declaimed against the Pharisaical hypocrisy and superstitions,
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Thus the Jews still believed themselves to be the only true, ancient, visible, Catholick and infallible Church of God, and despised the poor Christians, as a novel and upstart Sect of Nazarenes ;
Thus the jews still believed themselves to be the only true, ancient, visible, Catholic and infallible Church of God, and despised the poor Christians, as a novel and upstart Sect of Nazarenes;
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not, that the Disciples of our Lord did out of humour, or fancy, or only to make a party, break with the Jews in matters meerly of order and indifferency:
not, that the Disciples of our Lord did out of humour, or fancy, or only to make a party, break with the jews in matters merely of order and indifferency:
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no, on the contrary we find them extreamly cautious of giving any offence in such matters, which temper they learnt of their Lord and Master, who complyed with many things, that others might not take advantage by his omission of them, to slight and contemn them;
no, on the contrary we find them extremely cautious of giving any offence in such matters, which temper they learned of their Lord and Master, who complied with many things, that Others might not take advantage by his omission of them, to slight and contemn them;
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and not only was present in the Temple, but vindicated by a Miracle the order and decency of i•, by driving out the buyers and sellers from the outward parts of it,
and not only was present in the Temple, but vindicated by a Miracle the order and decency of i•, by driving out the buyers and sellers from the outward parts of it,
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and this he did not upon any reason peculiar to the Levitical Law, but because it was a House of Prayer. And this example his Apostles followed, who after they had the Holy Ghost poured upon them,
and this he did not upon any reason peculiar to the Levitical Law, but Because it was a House of Prayer. And this Exampl his Apostles followed, who After they had the Holy Ghost poured upon them,
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For understanding at Hierusalem from St. James, that there were many thousands of believing Jews that were still zealous of the Law, and were informed that St. Paul among the Gentiles slighted Circumcision and the Levitical Customs ;
For understanding At Jerusalem from Saint James, that there were many thousands of believing jews that were still zealous of the Law, and were informed that Saint Paul among the Gentiles slighted Circumcision and the Levitical Customs;
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he, to give them all reasonable satisfaction that he intended to make no unnecessary breach among them about indifferent matters, submits himself to a legal purification in the Temple for seven days together;
he, to give them all reasonable satisfaction that he intended to make no unnecessary breach among them about indifferent matters, submits himself to a Legal purification in the Temple for seven days together;
this example he did leave to all prudent Christians, rather to submit to things which they have no great value for (as no doubt at this time St. Paul had very little for the Levitical Customs ) than to hazard the breaking the peace of the Church for such matters.
this Exampl he did leave to all prudent Christians, rather to submit to things which they have no great valve for (as no doubt At this time Saint Paul had very little for the Levitical Customs) than to hazard the breaking the peace of the Church for such matters.
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For this was the great pretence they stood upon, that they were the Governours of the Church by God's own institution, that they were to explain and interpret the Law and the Prophets ;
For this was the great pretence they stood upon, that they were the Governors of the Church by God's own Institution, that they were to explain and interpret the Law and the prophets;
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and this was expressed in the beginning of their Law, That in all cases of difficulty they were to go up to the place which the Lord their God should chuse;
and this was expressed in the beginning of their Law, That in all cases of difficulty they were to go up to the place which the Lord their God should choose;
and the man that will do presumptuously, and will not hearken to the Priest, (that standeth to minister there before the Lord thy God) or unto the Judge,
and the man that will do presumptuously, and will not harken to the Priest, (that Stands to minister there before the Lord thy God) or unto the Judge,
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even that man shall die, and thou shalt put away the evil from Israel. Upon this place, they might certainly much better establish the infallibility of their own Church,
even that man shall die, and thou shalt put away the evil from Israel. Upon this place, they might Certainly much better establish the infallibility of their own Church,
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after they had pronounced Sentence against Jesus of Nazareth, and condemned him to death; and excommunicated his followers, and punished as many as they could get into their power;
After they had pronounced Sentence against jesus of Nazareth, and condemned him to death; and excommunicated his followers, and punished as many as they could get into their power;
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what could it (in their opinion) be but the Spirit of Faction and Disobedience thus to oppose the Authority of their Church, in believing contrary to its decrees,
what could it (in their opinion) be but the Spirit of Faction and Disobedience thus to oppose the authority of their Church, in believing contrary to its decrees,
and reforming without any power derived from it? We see in our Saviour's time how severely they check'd any of the people who spake favourably of Christ and his Doctrine;
and reforming without any power derived from it? We see in our Saviour's time how severely they checked any of the people who spoke favourably of christ and his Doctrine;
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whether the Miracle were wrought or no, or whether their Doctrine were true; all their Question was about their Mission, whether it were ordinary or extraordinary;
whither the Miracle were wrought or no, or whither their Doctrine were true; all their Question was about their Mission, whither it were ordinary or extraordinary;
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but let the things be never so true, which they said, if they could find any flaw in their Mission according to their own Rules and Laws, this they thought sufficient ground to forbid them to preach any more,
but let the things be never so true, which they said, if they could find any flaw in their Mission according to their own Rules and Laws, this they Thought sufficient ground to forbid them to preach any more,
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and accordingly the Jews at Thessalonica take the Christians by force and carry them to the Rulers of the City, crying, Those that have turned the world upside down are come hither also.
and accordingly the jews At Thessalonica take the Christians by force and carry them to the Rulers of the city, crying, Those that have turned the world upside down Are come hither also.
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Thus it was especially among the Roman Governours, who had learnt from the counsel given to Augustus, to be particularly jealous of all innovations in Religion;
Thus it was especially among the Roman Governors, who had learned from the counsel given to Augustus, to be particularly jealous of all innovations in Religion;
This was really the greatest difficulty in the way of Christianity; it came no where, but people were possessed beforehand with quite other apprehensions of Religion,
This was really the greatest difficulty in the Way of Christianity; it Come no where, but people were possessed beforehand with quite other apprehensions of Religion,
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What then must the Christians •o? Must they let them a•one and not endeavour to convince them of the truth of their own Doctrine? If so, they are unfaithfull to their trust, betrayers of truth,
What then must the Christians •o? Must they let them a•one and not endeavour to convince them of the truth of their own Doctrine? If so, they Are unfaithful to their trust, betrayers of truth,
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if they go about to perswade men out of their Religion, they know, such is the fondness most men have for their own opinions, especially in Religion, that where they might hope to convince one, they might be sure to enrage many ;
if they go about to persuade men out of their Religion, they know, such is the fondness most men have for their own opinions, especially in Religion, that where they might hope to convince one, they might be sure to enrage many;
And what was the greatest Truth and best Religion in the World to them, in comparison with these? These were sufficient reasons to them to accuse Truth it self of deceiving men,
And what was the greatest Truth and best Religion in the World to them, in comparison with these? These were sufficient Reasons to them to accuse Truth it self of deceiving men,
Thus we have consider'd the false imputations which were cast upon Christianity at first, implyed in these words, After the way which is called Heresie.
Thus we have considered the false imputations which were cast upon Christianity At First, employed in these words, After the Way which is called Heresy.
He doth not here insist upon any particular revelation made to himself, but offers the whole matter in dispute to be tryed by a common Rule that was allowed on both sides.
He does not Here insist upon any particular Revelation made to himself, but offers the Whole matter in dispute to be tried by a Common Rule that was allowed on both sides.
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And his meaning is, if they could prove that he either asserted, or did any thing contrary to the Law and the Prophets, then they had some reason to accuse him of innovation,
And his meaning is, if they could prove that he either asserted, or did any thing contrary to the Law and the prophets, then they had Some reason to accuse him of innovation,
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But the great Question here is, What ground St. Paul had to decline the Authority of the present Church? Since God himself had appointed the Priests to be the Interpreters of the Law;
But the great Question Here is, What ground Saint Paul had to decline the authority of the present Church? Since God himself had appointed the Priests to be the Interpreters of the Law;
then though the ordinary judgment concerning true Prophets belonged to the Sanhedrin, yet it was far more reasonable to believe that they were mistaken,
then though the ordinary judgement Concerning true prophets belonged to the Sanhedrin, yet it was Far more reasonable to believe that they were mistaken,
than that all the Prophecies should be accomplished in a person that was not the true Messias. For those Prophecies were not intended only for the Priests and Rulers, but for directions to the People, that they might be able to judge of the accomplishment of them:
than that all the Prophecies should be accomplished in a person that was not the true Messias. For those Prophecies were not intended only for the Priests and Rulers, but for directions to the People, that they might be able to judge of the accomplishment of them:
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It is plain then, that the sense of Scripture may be so evident to private capacities, that they are not to submit in it to the present Authority of a Church.
It is plain then, that the sense of Scripture may be so evident to private capacities, that they Are not to submit in it to the present authority of a Church.
For notwithstanding all the promises made to the Jewish Church, and the command of submitting to the sentence of their Priests and Rulers, in a matter of the highest concernment, viz. concerning the true Messias, men were bound to believe directly contrary to the present Authority in the Church.
For notwithstanding all the promises made to the Jewish Church, and the command of submitting to the sentence of their Priests and Rulers, in a matter of the highest concernment, viz. Concerning the true Messias, men were bound to believe directly contrary to the present authority in the Church.
although the High Priests and Elders had condemned him for a deceiver and malefactor. But besides this particular case, there may be several others wherein men may lawfully reject the authority of the present Church ;
although the High Priests and Elders had condemned him for a deceiver and Malefactor. But beside this particular case, there may be several Others wherein men may lawfully reject the Authority of the present Church;
or if the Priests had taken away from the people their share in the sacrifices, under pretence of the unsanctified teeth, or the long beards of the Laity, which were not fit to touch what had been offered in sacrifice to God.
or if the Priests had taken away from the people their share in the Sacrifices, under pretence of the unsanctified teeth, or the long beards of the Laity, which were not fit to touch what had been offered in sacrifice to God.
But we need not put cases among them, for our Saviour therefore bids men have a care of the leaven of the Scribes and Pharisees, because by their traditions they made the Commandment of God of none effect:
But we need not put cases among them, for our Saviour Therefore bids men have a care of the leaven of the Scribes and Pharisees, Because by their traditions they made the Commandment of God of none Effect:
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3. If it takes away all liberty of judgment concerning truth and falshood in Religion. For this is a natural right which every man hath to judge for himself:
3. If it Takes away all liberty of judgement Concerning truth and falsehood in Religion. For this is a natural right which every man hath to judge for himself:
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But the other is so much worse, because it is an assault upon our understandings, it is a robbing us of the greatest talent God hath committed to our management, it is a rape upon our best faculties,
But the other is so much Worse, Because it is an assault upon our understandings, it is a robbing us of the greatest talon God hath committed to our management, it is a rape upon our best faculties,
And that no absolute submission of judgment could be required by the Law of Moses, notwithstanding the command of outward obedience in the cases mention'd, Deut. 17.8, 9, &c. is most evident from hence,
And that no absolute submission of judgement could be required by the Law of Moses, notwithstanding the command of outward Obedience in the cases mentioned, Deuteronomy 17.8, 9, etc. is most evident from hence,
because that Law makes provision for a sin-offering in case the whole Congregation of Israel sin through ignorance, and the thing be hid from the eyes of the Assembly, or Supream Council, and they have done something against the commandment of the Lord:
Because that Law makes provision for a sin-offering in case the Whole Congregation of Israel since through ignorance, and the thing be hid from the eyes of the Assembly, or Supreme Council, and they have done something against the Commandment of the Lord:
From hence we see St. Paul had great reason to appeal from the High Priest and Elders to the Law and the Prophets, because they were subject to error and mistake, but these are not.
From hence we see Saint Paul had great reason to appeal from the High Priest and Elders to the Law and the prophets, Because they were Subject to error and mistake, but these Are not.
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but if we would have things fairly examined and heard, and a judgment given according to the merits of the cause, the case will be found very different here from what it is in civil causes.
but if we would have things fairly examined and herd, and a judgement given according to the merits of the cause, the case will be found very different Here from what it is in civil Causes.
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had it been reasonable in this case for Felix to have referred the judgment to them who were the parties so deeply concerned? A living Judge may have a great advantage over a bare Rule to put an end to controversies;
had it been reasonable in this case for Felix to have referred the judgement to them who were the parties so deeply concerned? A living Judge may have a great advantage over a bore Rule to put an end to controversies;
I suppose none of those who would have controversies in Religion ended by a living Judge, will for shame say, they would have them ended right or wrong;
I suppose none of those who would have controversies in Religion ended by a living Judge, will for shame say, they would have them ended right or wrong;
but if they would have Truth determined, they must give us assurance, that these Judges shall lay aside all partiality to their own interests, all prejudice against their Adversaries, shall diligently search,
but if they would have Truth determined, they must give us assurance, that these Judges shall lay aside all partiality to their own interests, all prejudice against their Adversaries, shall diligently search,
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How likely this is, will appear by the living Judges in our Saviour's time; Was there ever greater partiality seen than was in them ▪ or more obstinate prejudice,
How likely this is, will appear by the living Judges in our Saviour's time; Was there ever greater partiality seen than was in them ▪ or more obstinate prejudice,
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and by this they thought to confound Nicodemus presently, Search and look, for out of Galilee ariseth no Prophet. If they had searched and looked themselves, they would have found, that Christ was born in Bethlehem, and not in Galilee. But where men are strongly prejudiced, any thing serves for evidence and demonstration;
and by this they Thought to confound Nicodemus presently, Search and look, for out of Galilee arises no Prophet. If they had searched and looked themselves, they would have found, that christ was born in Bethlehem, and not in Galilee. But where men Are strongly prejudiced, any thing serves for evidence and demonstration;
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Was not here now a mighty advantage, which the Authority of the present Church among the Jews of that time had, above the guidance of the Law and the Prophets? And the knowledge St. Paul had of the same temper being in them still might justly make him decline their judgment,
Was not Here now a mighty advantage, which the authority of the present Church among the jews of that time had, above the guidance of the Law and the prophets? And the knowledge Saint Paul had of the same temper being in them still might justly make him decline their judgement,
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so some render NONLATINALPHABET, Deo Patrio, the God whom all my Brethren acknowledge, but he rather understands it of the same God that was worshipped by Abraham, and Isaac, and Jacob, quem majores nostri coluerunt ;
so Some render, God Patrio, the God whom all my Brothers acknowledge, but he rather understands it of the same God that was worshipped by Abraham, and Isaac, and Jacob, Whom Majores Our coluerunt;
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so St. Peter in his preaching to the people concerning the resurection of Christ, to avoid the imputation of Novelty, saith, The God of Abraham, and of Isaac, and of Jacob, the God of our Fathers hath glorified his Son Jesus ;
so Saint Peter in his preaching to the people Concerning the resurrection of christ, to avoid the imputation of Novelty, Says, The God of Abraham, and of Isaac, and of Jacob, the God of our Father's hath glorified his Son jesus;
in the use of which expressions they purposely declare, that they had no thoughts of bringing in any new Religion among them, contrary to what God had of old declared to the Patriarchs.
in the use of which expressions they purposely declare, that they had no thoughts of bringing in any new Religion among them, contrary to what God had of old declared to the Patriarchs.
that either concerned the Messias, or a future State. For the doctrine of the Messias it was as ancient as the records of any revelation from God were.
that either concerned the Messias, or a future State. For the Doctrine of the Messias it was as ancient as the records of any Revelation from God were.
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Why should this then be accounted any new doctrine which they all believed and received? If the Question be only whether Christ were that Messias or no;
Why should this then be accounted any new Doctrine which they all believed and received? If the Question be only whither christ were that Messias or no;
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but they had no reason to quarrel with them upon their belief, for such an alteration of the state of things which themselves believed must be when the Messias came;
but they had no reason to quarrel with them upon their belief, for such an alteration of the state of things which themselves believed must be when the Messias Come;
being particularly suited to one people lying within such a compass as they might three times a year attend upon the service in the Temple at Hierusalem. If their quarrel was, concerning a future state, as though that were a new doctrine, St. Paul adds in the next Verse, That themselves also allow, that there shall be a resurrection of the dead both of the just and the unjust.
being particularly suited to one people lying within such a compass as they might three times a year attend upon the service in the Temple At Jerusalem. If their quarrel was, Concerning a future state, as though that were a new Doctrine, Saint Paul adds in the next Verse, That themselves also allow, that there shall be a resurrection of the dead both of the just and the unjust.
And in his defence before Agrippa, he saith, And now I stand and am judged for the hope of the promise made of God unto our Fathers, unto which promise our twelve Tribes instantly serving God day and night hope to come.
And in his defence before Agrippa, he Says, And now I stand and am judged for the hope of the promise made of God unto our Father's, unto which promise our twelve Tribes instantly serving God day and night hope to come.
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but why should their opposition signifie any thing against so full a stream running down from the first and purest Antiquity? Thus much for the positive part of their faith and doctrine.
but why should their opposition signify any thing against so full a stream running down from the First and Purest Antiquity? Thus much for the positive part of their faith and Doctrine.
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and Severities to themselves in fetching blood and knocking their heads against the walls, and different garbs and dresses to appear more holy unto men, with many other customs of theirs, the observation of which was made so great a part of the Religion of their devoutest men? And it is a strange thing they should think it impossible such things should come in among them, without great notice being taken of it;
and Severities to themselves in fetching blood and knocking their Heads against the walls, and different garbs and Dresses to appear more holy unto men, with many other customs of theirs, the observation of which was made so great a part of the Religion of their devoutest men? And it is a strange thing they should think it impossible such things should come in among them, without great notice being taken of it;
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At first, it may be some devout but indiscreet men made way for it, who love to find out some Modes of devotion different from the rest of the world, which are greedily embraced by such who admire and follow them;
At First, it may be Some devout but indiscreet men made Way for it, who love to find out Some Modes of devotion different from the rest of the world, which Are greedily embraced by such who admire and follow them;
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Thus that fardle of superstitious rites was gathered up among the Scribes and Pharisees in our Saviour 's time, whom he most severely upon all occasions rebukes for their hypocrisie, in placing so much of their Religion in them.
Thus that Firkin of superstitious Rites was gathered up among the Scribes and Pharisees in our Saviour is time, whom he most severely upon all occasions rebukes for their hypocrisy, in placing so much of their Religion in them.
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And thus much for the way taken by St. Paul to vindicate Christianity from the imputations of being a new Sect or Heresie, by an appeal to Scripture and the best Antiquity.
And thus much for the Way taken by Saint Paul to vindicate Christianity from the imputations of being a new Sect or Heresy, by an appeal to Scripture and the best Antiquity.
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But this I confess unto thee, that after the way which is called heresie, &c. He abhorred that mean and base ▪ spirited principle, which makes it lawfull for men to deny their Religion when it brings them into danger;
But this I confess unto thee, that After the Way which is called heresy, etc. He abhorred that mean and base ▪ spirited principle, which makes it lawful for men to deny their Religion when it brings them into danger;
whereas the fawning, sneaking and flattering hypocrite that will do or be any thing for his own advantage, is despised by those he courts, hated by good men,
whereas the fawning, sneaking and flattering hypocrite that will do or be any thing for his own advantage, is despised by those he Courts, hated by good men,
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and at last tormented by his own conscience, for being false to God and Religion. But we may see here in St. Paul a great instance of true Christian magnanimity ;
and At last tormented by his own conscience, for being false to God and Religion. But we may see Here in Saint Paul a great instance of true Christian magnanimity;
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but with a modest freedom and manly courage owns the main part of their accusation, and effectually vindicates his own innocency and his Religion together.
but with a modest freedom and manly courage owns the main part of their accusation, and effectually vindicates his own innocency and his Religion together.
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For even Felix himself, although a man otherwise very capable of being wrought upon by some ways of address, of which we read, Ver. 26. yet the High Priest and the Elders with their eloquent Tertullus were forced to return as they came,
For even Felix himself, although a man otherwise very capable of being wrought upon by Some ways of address, of which we read, Ver. 26. yet the High Priest and the Elders with their eloquent Tertullus were forced to return as they Come,
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and leave St. Paul under the name of a Prisoner, but enjoying the conveniencies of liberty, ver. 23. I have now gone thorough all the parts of the Text, with a respect to St. Paul and the Authority of the Jewish Church, which was engaged against him;
and leave Saint Paul under the name of a Prisoner, but enjoying the Conveniences of liberty, ver. 23. I have now gone through all the parts of the Text, with a respect to Saint Paul and the authority of the Jewish Church, which was engaged against him;
it may now be justly expected that I make Application of what I have said, to our own State and Condition. Thanks be to God, we are not brought to such a tryal as St. Paul was, we enjoy the liberty of speaking for our selves and our Religion,
it may now be justly expected that I make Application of what I have said, to our own State and Condition. Thanks be to God, we Are not brought to such a trial as Saint Paul was, we enjoy the liberty of speaking for our selves and our Religion,
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and they have their Tertullus's too, men of art and insinuation, and who manage their cause against us, just as he did against St. Paul, they charge us with bringing in new Sects under the pretence of Reformation ;
and they have their Tertullus's too, men of art and insinuation, and who manage their cause against us, just as he did against Saint Paul, they charge us with bringing in new Sects under the pretence of Reformation;
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and thereby laying the Foundation of Faction and Schism. These are heavy charges, but they are no other than those the High Priest and the Elders made against St. Paul ;
and thereby laying the Foundation of Faction and Schism. These Are heavy charges, but they Are no other than those the High Priest and the Elders made against Saint Paul;
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3. That we have all reason to follow the courage of St. Paul in owning and defending our Religion, notwithstanding the imputations which are cast upon it.
3. That we have all reason to follow the courage of Saint Paul in owning and defending our Religion, notwithstanding the imputations which Are cast upon it.
but the very same which I have already mention'd as the Jews Objections against Christianity, viz. Novelty, and Faction? Where was your Church before the Reformation? produce your succession in all Ages of persons who agreed in all things with you.
but the very same which I have already mentioned as the jews Objections against Christianity, viz. Novelty, and Faction? Where was your Church before the Reformation? produce your succession in all Ages of Persons who agreed in all things with you.
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Where were those distinct bodies of men who found fault with those corruptions that you pretend to reform? Our Church hath had a constant and glorious succession of Bishops,
Where were those distinct bodies of men who found fault with those corruptions that you pretend to reform? Our Church hath had a constant and glorious succession of Bishops,
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Besides, how can the Protestants ever answer their rejecting the Authority of the present Church which they lived under? and to whom God had promised his infallible Spirit? how can they clear themselves from faction and disturbing the peace of the Christian world, which lived in so great unity and peace before? This is the summ of their Objections against the Reformation, which are the very same we have mention'd before,
Beside, how can the Protestants ever answer their rejecting the authority of the present Church which they lived under? and to whom God had promised his infallible Spirit? how can they clear themselves from faction and disturbing the peace of the Christian world, which lived in so great unity and peace before? This is the sum of their Objections against the Reformation, which Are the very same we have mentioned before,
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Of which we have this plain evidence, that one of the strongest arguments produced for the infallibility of the Christian Church is taken from the Promises made to the Jewish. How often hath Deut. 17.8, 9, 10. been made use of to prove infallibility in the Christian Church? If they had any better arguments in the New Testament, would they ever run so far back to a Command that most evidently relates to the Jewish constitution? Where hath ever God promised that he would dwell in St. Peter 's at Rome, as he did, that he would dwell in his Temple at Hierusalem? What boastings and triumphs would there have been,
Of which we have this plain evidence, that one of the Strongest Arguments produced for the infallibility of the Christian Church is taken from the Promises made to the Jewish. How often hath Deuteronomy 17.8, 9, 10. been made use of to prove infallibility in the Christian Church? If they had any better Arguments in the New Testament, would they ever run so Far back to a Command that most evidently relates to the Jewish constitution? Where hath ever God promised that he would dwell in Saint Peter is At Room, as he did, that he would dwell in his Temple At Jerusalem? What boastings and Triumphos would there have been,
and his eyes and his heart should be there perpetually? What pitifull proofs in comparison of this, are all those brought out of the New Testament for the Authority and Infallibility of the Roman Church? What are all the promises of the Spirit made to the Apostles,
and his eyes and his heart should be there perpetually? What pitiful proofs in comparison of this, Are all those brought out of the New Testament for the authority and Infallibility of the Roman Church? What Are all the promises of the Spirit made to the Apostles,
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and remarkably accomplished in them, to this plain promise of God's particular presence in that place for ever? Suppose St. Peter had privileges above the rest of the Apostles ;
and remarkably accomplished in them, to this plain promise of God's particular presence in that place for ever? Suppose Saint Peter had privileges above the rest of the Apostles;
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how comes the entail to be made to all his successors, and only at Rome and no where else? Where are the Deeds kept, that contain this gift? Why are they not produced during all this contest? And yet we see in the Jewish Church where such a promise was made to a particular place, no such thing as Infallibility was implyed in it.
how comes the entail to be made to all his Successors, and only At Room and no where Else? Where Are the deeds kept, that contain this gift? Why Are they not produced during all this contest? And yet we see in the Jewish Church where such a promise was made to a particular place, no such thing as Infallibility was employed in it.
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All which I grant to be true in it self, but cannot be pleaded by them who contend for absolute obedience to the present Churches Authority as infallible.
All which I grant to be true in it self, but cannot be pleaded by them who contend for absolute Obedience to the present Churches authority as infallible.
for the fulfilling of Prophecies depended upon the sense of many obscure places of Scripture, about which they say there is a necessity of an infallible Judge;
for the fulfilling of Prophecies depended upon the sense of many Obscure places of Scripture, about which they say there is a necessity of an infallible Judge;
Now if these things be so, what ground could the first Christians have to believe Christ to be the true Messias, when in both these, they must oppose the Authority of the present Church?
Now if these things be so, what ground could the First Christians have to believe christ to be the true Messias, when in both these, they must oppose the authority of the present Church?
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For the Christian Church in those Ages which we charge with introducing the corruptions, was degenerated into greater Ignorance, Barbarism, Luxury and Superstition, than the Jewish Church in the time of its darkness from the cessation of Prophecy till the coming of Christ.
For the Christian Church in those Ages which we charge with introducing the corruptions, was degenerated into greater Ignorance, Barbarism, Luxury and Superstition, than the Jewish Church in the time of its darkness from the cessation of Prophecy till the coming of christ.
nay, even at Rome there was a succession of fifty of their High Priests, so remarkable for their wickedness, that Annas and Caiaphas (setting only aside their condemning Christ) were Saints in comparison of them.
nay, even At Room there was a succession of fifty of their High Priests, so remarkable for their wickedness, that Annas and Caiaphas (setting only aside their condemning christ) were Saints in comparison of them.
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Affectation of new Modes of Devotion, among indiscreet Zealots; Ambition and constant endeavour to advance the Authority and Interests of the Priesthood above all Secular Power;
Affectation of new Modes of Devotion, among indiscreet Zealots; Ambition and constant endeavour to advance the authority and Interests of the Priesthood above all Secular Power;
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and when for a long time these had been gathering the rude materials together, then the Moorish Philosophy happening to creep in among them, the Monks began to busie themselves therein,
and when for a long time these had been gathering the rude materials together, then the Moorish Philosophy happening to creep in among them, the Monks began to busy themselves therein,
to these we make our constant appeal, and have the same reason to decline the Authority of the Roman Church, that St. Paul had as to the High Priest and Elders, when he appealed to the Law and the Prophets:
to these we make our constant appeal, and have the same reason to decline the authority of the Roman Church, that Saint Paul had as to the High Priest and Elders, when he appealed to the Law and the prophets:
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and have begged our Adversaries ever since the Reformation, to prove the points in difference between us, by the testimony of the first six hundred years;
and have begged our Adversaries ever since the Reformation, to prove the points in difference between us, by the testimony of the First six hundred Years;
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3. What then follows from all this, but that we should imitate St. Paul •s courage in owning and defending our Religion, notwithstanding all the false imputations which are cast upon it.
3. What then follows from all this, but that we should imitate Saint Paul •s courage in owning and defending our Religion, notwithstanding all the false imputations which Are cast upon it.
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or corruption in Practice have they ever reformed? Nay, have they not rather established and confirmed them more? Are they any thing kinder to us than they have been? No;
or corruption in Practice have they ever reformed? Nay, have they not rather established and confirmed them more? are they any thing kinder to us than they have been? No;
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notwithstanding all their late pleadings for Evangelical Peace and Charity, they can at the same time tell us, That the Statutes against Hereticks are still in force against us, as condemned Hereticks ;
notwithstanding all their late pleadings for Evangelical Peace and Charity, they can At the same time tell us, That the Statutes against Heretics Are still in force against us, as condemned Heretics;
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And is not this the height of Evangelical Love and Sweetness? Who can but admire the perswasiveness of such arguments to Gospel-meekness, and melt at the tenderness and bowels of an Inquisition? Let us not deceive our selves;
And is not this the height of Evangelical Love and Sweetness? Who can but admire the Persuasiveness of such Arguments to Gospel-meekness, and melt At the tenderness and bowels of an Inquisition? Let us not deceive our selves;
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for notwithstanding the opposition of the Jesuits in this matter, and seven Breve•s obtain'd by their means from several Popes forbidding all Roman Catholicks to come to our Churches;
for notwithstanding the opposition of the Jesuits in this matter, and seven Breve•s obtained by their means from several Popes forbidding all Roman Catholics to come to our Churches;
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Which it is strange, their Advocates for Liberty of Conscience, should call only, Laws in Catholick Countries against Hereticks, and not Laws of the Church, when there are extant above a hundred Bulls and Breve's of Popes establishing, confirming,
Which it is strange, their Advocates for Liberty of Conscience, should call only, Laws in Catholic Countries against Heretics, and not Laws of the Church, when there Are extant above a hundred Bulls and Breve's of Popes establishing, confirming,
and enlarging the Inquisition. Since then no favour is to be expected from their Church (for whatever they pretend, all the severity comes from thence, all the favour and mitigation from the clemency and wisdom of Princes) let us endeavour to strengthen our selves, by a hearty zeal for our Religion,
and enlarging the Inquisition. Since then no favour is to be expected from their Church (for whatever they pretend, all the severity comes from thence, all the favour and mitigation from the clemency and Wisdom of Princes) let us endeavour to strengthen our selves, by a hearty zeal for our Religion,
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they have learn'd of their Predecessors to compass Sea and Land to gain one Proselite. They insinuate themselves into all companies, stick at no pains, accommodate themselves to all humours,
they have learned of their Predecessors to compass Sea and Land to gain one Proselyte. They insinuate themselves into all companies, stick At no pains, accommodate themselves to all humours,
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for they have retirement for the melancholy, business for the active, idleness for the lazy, honour for the ambitious, splendour for the vain, severities for the sowre and hardy,
for they have retirement for the melancholy, business for the active, idleness for the lazy, honour for the ambitious, splendour for the vain, severities for the sour and hardy,
I know not how it comes to pass, but so it often happens, that they who are most secure of truth on their side, are most apt to be remiss and careless;
I know not how it comes to pass, but so it often happens, that they who Are most secure of truth on their side, Are most apt to be remiss and careless;
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the greatest strength of that prevailing Faction lies in the close union and cohesion of all the parts together, by a settled subordination of one to another;
the greatest strength of that prevailing Faction lies in the close Union and cohesion of all the parts together, by a settled subordination of one to Another;
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which tho' not always effectual, yet the contrivance is so laid, as if there were as much Truth and Reason as Policy in it, cannot be deny'd to be fit for upholding the interest of a Church.
which though not always effectual, yet the contrivance is so laid, as if there were as much Truth and Reason as Policy in it, cannot be denied to be fit for upholding the Interest of a Church.
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but sure the Apostles had some meaning when they bid the Christians obey them that had the rule over them, and submit themselves, for they watched for their souls;
but sure the Apostles had Some meaning when they bid the Christians obey them that had the Rule over them, and submit themselves, for they watched for their Souls;
If men would once understand and practise the duties of humility, modesty, and submission to the Government which God hath set over us, we might have greater hopes to secure the interest of our Church and Religion,
If men would once understand and practise the duties of humility, modesty, and submission to the Government which God hath Set over us, we might have greater hope's to secure the Interest of our Church and Religion,
For spiritual pride, conceitedness in Religion, and a Spirit of contradiction to Superiours are to be reckoned among some of the worst Symptoms of a declining Church.
For spiritual pride, conceitedness in Religion, and a Spirit of contradiction to Superiors Are to be reckoned among Some of the worst Symptoms of a declining Church.
The great wisdom of the Court of Rome lies in this, that as long as persons are true to them in the main points wherein the difference lies, they can let them alone in smaller differences among themselves;
The great Wisdom of the Court of Room lies in this, that as long as Persons Are true to them in the main points wherein the difference lies, they can let them alone in smaller differences among themselves;
and not provoke either of the dissenting parties, unless they are sure to suppress them, lest they give them occasion to withdraw from their communion.
and not provoke either of thee dissenting parties, unless they Are sure to suppress them, lest they give them occasion to withdraw from their communion.
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Would to God we could at last learn this Wisdom from our enemies, not to widen our own differences by inveterate heats, bitterness and animosities among our selves;
Would to God we could At last Learn this Wisdom from our enemies, not to widen our own differences by inveterate heats, bitterness and animosities among our selves;
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but to find out ways whereby even the dissenters in smaller things may be made usefull for the maintaining the common interest of our Church and Religion.
but to find out ways whereby even the dissenters in smaller things may be made useful for the maintaining the Common Interest of our Church and Religion.
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or ever to hope that the Protestant Religion can be preserved among us without upholding the Church of England. For if once that Bullwark be demolished, our Adversaries will despise all the lesser Sconces and Pallisado's :
or ever to hope that the Protestant Religion can be preserved among us without upholding the Church of England. For if once that Bulwark be demolished, our Adversaries will despise all the lesser Sconces and Palisado's:
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I pray God then (and I hope you will all joyn with me in it) that he would vouchsafe to our Governours the Spirit of Wisdom and Peace, to find out the most proper means for the establishment of our Church and Religion;
I pray God then (and I hope you will all join with me in it) that he would vouchsafe to our Governors the Spirit of Wisdom and Peace, to find out the most proper means for the establishment of our Church and Religion;
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SERMON II. Preached November V. 1673. AT St. Margaret's Westminster. St. Matth. VII. 15, 16. Beware of false Prophets, which come to you in Sheeps cloathing, but inwardly they are ravening Wolves.
SERMON II Preached November V. 1673. AT Saint Margaret's Westminster. Saint Matthew VII. 15, 16. Beware of false prophets, which come to you in Sheep clothing, but inwardly they Are ravening Wolves.
IF we were to judge of the nature of Christianity by the designs and practices of some, who would be thought the only true and Catholick Christians, we should have no great reason to esteem it our honour to be called by his Name, who first brought this Religion into the world.
IF we were to judge of the nature of Christianity by the designs and practices of Some, who would be Thought the only true and Catholic Christians, we should have no great reason to esteem it our honour to be called by his Name, who First brought this Religion into the world.
For if the Christian Religion did indeed justifie all the fraud and treachery, the mischief and cruelty which hath been either acted or designed by men under the glorious pretence of advancing the interest of the Catholick Church, we might better chuse not to be Christians, than to be such men :
For if the Christian Religion did indeed justify all the fraud and treachery, the mischief and cruelty which hath been either acted or designed by men under the glorious pretence of advancing the Interest of the Catholic Church, we might better choose not to be Christians, than to be such men:
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Because whatever Religion overthrows the common principles and duties of humane nature, such as those of Civil obedience, integrity and humanity are, cannot be supposed a Religion proper or intended by God for Mankind;
Because whatever Religion overthrows the Common principles and duties of humane nature, such as those of Civil Obedience, integrity and humanity Are, cannot be supposed a Religion proper or intended by God for Mankind;
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when men are encouraged to pursue their own natural inclinations by the most powerfull motives of Religion, what bounds can be set to the growth and increase of these accursed fruits? Of all Religions in the world, we might have thought the Christian least liable to be abused to such ill purposes;
when men Are encouraged to pursue their own natural inclinations by the most powerful motives of Religion, what bounds can be Set to the growth and increase of these accursed fruits? Of all Religions in the world, we might have Thought the Christian least liable to be abused to such ill Purposes;
for it was one of Machiavel 's quarrels against Christianity, that by its precepts of meekness and patience, it rendred men unfit for such great undertakings, which could not be accomplished without something of cruelty and inhumanity,
for it was one of Machiavel is quarrels against Christianity, that by its Precepts of meekness and patience, it rendered men unfit for such great undertakings, which could not be accomplished without something of cruelty and inhumanity,
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And Machiavel was certainly in the right, if Religion were intended only to make men Butchers: or to instruct them in the use of Swords and Gun-powder.
And Machiavel was Certainly in the right, if Religion were intended only to make men Butchers: or to instruct them in the use of Swords and Gunpowder.
But that is reserved as the peculiar honour of the Christian Religion, that it commands the subduing all the brutish and savage inclinations of men to acts of revenge and cruelty;
But that is reserved as the peculiar honour of the Christian Religion, that it commands the subduing all the brutish and savage inclinations of men to acts of revenge and cruelty;
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This is the Religion established by our Lord and Saviour in this excellent Sermon on the Mount, wherein the scope and design of Christianity is delivered with the greatest plainness and perspicuity;
This is the Religion established by our Lord and Saviour in this excellent Sermon on the Mount, wherein the scope and Design of Christianity is Delivered with the greatest plainness and perspicuity;
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which (if it be possible for us to judge of his meaning by the clearest expressions) was far enough from being the setting up a Monarchy in the Church to which all the Kings of the Christian world are by their Baptism bound to vail their Crowns,
which (if it be possible for us to judge of his meaning by the Clearest expressions) was Far enough from being the setting up a Monarchy in the Church to which all the Kings of the Christian world Are by their Baptism bound to Vail their Crowns,
as some imagine, if it had been so necessary to salvation, it is somewhat strange, that when our Blessed Saviour gave so many directions in order to salvation he should give not so much as the least intimation concerning this.
as Some imagine, if it had been so necessary to salvation, it is somewhat strange, that when our Blessed Saviour gave so many directions in order to salvation he should give not so much as the least intimation Concerning this.
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And what is it which our Saviour endeavours to perswade men to, in order to so firm a settlement of their minds against all the assaults of persecutions? viz. to humility, meekness, goodness, universal holiness, to the love of God and Mankind, to sincerity in devotion, dependence on Providence, prayer,
And what is it which our Saviour endeavours to persuade men to, in order to so firm a settlement of their minds against all the assaults of persecutions? viz. to humility, meekness, Goodness, universal holiness, to the love of God and Mankind, to sincerity in devotion, dependence on Providence, prayer,
1. The Caution given, Beware of false Prophets, together with the ground of that Caution, For they come to you in Sheeps cloathing, but inwardly are ravening Wolves.
1. The Caution given, Beware of false prophets, together with the ground of that Caution, For they come to you in Sheep clothing, but inwardly Are ravening Wolves.
1. The Caution given, Beware of false Prophets. There were two sorts of deceivers our Saviour gives his Disciples particular caution against, viz. false Christs and false Prophets ;
1. The Caution given, Beware of false prophets. There were two sorts of deceivers our Saviour gives his Disciples particular caution against, viz. false Christ and false prophets;
the false Christs were those who pretended that they were the persons who were foretold by the Prophets that should come for the redemption of his People;
the false Christ were those who pretended that they were the Persons who were foretold by the prophets that should come for the redemption of his People;
But I know that after my departing shall grievous Wolves enter in among you, not sparing the flock: also of your own selves shall men arise, speaking perverse things, to draw disciples after them :
But I know that After my departing shall grievous Wolves enter in among you, not sparing the flock: also of your own selves shall men arise, speaking perverse things, to draw Disciples After them:
when he saith, that by good words and fair speeches they deceive the hearts of the simple, whom he calls false Apostles, deceitfull workers, transforming themselves into the Apostles of Christ:
when he Says, that by good words and fair Speeches they deceive the hearts of the simple, whom he calls false Apostles, deceitful workers, transforming themselves into the Apostles of christ:
For I am jealous over you, saith he, with godly jealousie; but I fear, lest by any means as the Serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.
For I am jealous over you, Says he, with godly jealousy; but I Fear, lest by any means as the Serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in christ.
It may seem strange, that after the Apostles had with so much care and diligence planted the Gospel o• Christ in several Churches, they should express so much fear as they did, (and especially St. Paul ) of their being so soon corrupted by these false Teachers ▪ as he doth, not only of the Corinthians ▪ but of the Galatians too.
It may seem strange, that After the Apostles had with so much care and diligence planted the Gospel o• christ in several Churches, they should express so much Fear as they did, (and especially Saint Paul) of their being so soon corrupted by these false Teachers ▪ as he does, not only of the Corinthians ▪ but of the Galatians too.
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And O foolish Galatians, who hath bewitched you, that you should not obey the truth? and of the Ephesians, That we henceforth be no more Children tossed to and fro, and carryed about with every wind of doctrine, by the sleight of men,
And Oh foolish Galatians, who hath bewitched you, that you should not obey the truth? and of the Ephesians, That we henceforth be no more Children tossed to and from, and carried about with every wind of Doctrine, by the sleight of men,
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And this may be the reason, why our Saviour doth not here call them false Teachers, but false Prophets. For Prophecy in its proper notion doth not relate to future events, but to divine Inspiration.
And this may be the reason, why our Saviour does not Here call them false Teachers, but false prophets. For Prophecy in its proper notion does not relate to future events, but to divine Inspiration.
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so the word NONLATINALPHABET is used in Greek Authors, as in the Author of the Book de Mundo, NONLATINALPHABET is rendered by Apuleius effari caeteris ;
so the word is used in Greek Authors, as in the Author of the Book de Mundo, is rendered by Apuleius effari caeteris;
and so the Hebrew words are taken in the same sense without any rela•ion to foretelling things to come So Moses is said to be a God to Pharoah and Aaron thy Brother shall be thy Pro•phet: i. e. thy interpreter.
and so the Hebrew words Are taken in the same sense without any rela•ion to foretelling things to come So Moses is said to be a God to Pharaoh and Aaron thy Brother shall be thy Pro•phet: i. e. thy interpreter.
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but the reaso• why the name of Prophecy came to b• restrained to the prediction of things t• come, was because future events lying most out of the reach of mens know•ledge, the foretelling of these was looked upon as the greatest evidence of divine inspiration.
but the reaso• why the name of Prophecy Come to b• restrained to the prediction of things t• come, was Because future events lying most out of the reach of men's know•ledge, the foretelling of these was looked upon as the greatest evidence of divine inspiration.
But in the New Testament, prophesying is often taken for th• gift of interpreting the hard places of the Old Testament, as Themistius calls one that interpreted the hard places in Aristotle, NONLATINALPHABET;
But in the New Testament, prophesying is often taken for th• gift of interpreting the hard places of the Old Testament, as Themistius calls one that interpreted the hard places in Aristotle,;
and so these false Prophets were not men who pretended to fore-fell future events, but to the assistance of an infallible Spirit, in giving the sense of Scripture;
and so these false prophets were not men who pretended to fore-fell future events, but to the assistance of an infallible Spirit, in giving the sense of Scripture;
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such whom our Saviour and his Apostles did warn men especially against, pretended to be Prophets and Apostles, and to know the mind of Christ better than they who truly had the assistance of the Holy Ghost.
such whom our Saviour and his Apostles did warn men especially against, pretended to be prophets and Apostles, and to know the mind of christ better than they who truly had the assistance of the Holy Ghost.
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Some think the bare pretence to Infallibility ought in such a divided state of the Christian world to be entertained as the best expedient to end Controversies,
some think the bore pretence to Infallibility ought in such a divided state of the Christian world to be entertained as the best expedient to end Controversies,
If bare pretences were sufficient, Simon Magus did bid the fairest to be Head of the Church, for he pretended to be God's Vicar upon Earth, or the divine Power sent down from Heaven, which none of the Apostles pretended to.
If bore pretences were sufficient, Simon Magus did bid the Fairest to be Head of the Church, for he pretended to be God's Vicar upon Earth, or the divine Power sent down from Heaven, which none of the Apostles pretended to.
Why then did not the Christian Church submit to Montanus his Paraclete, when no other Christians pretended to such an immediate inspiration as he did? And certainly Prisca and Maximilla were better Oracles,
Why then did not the Christian Church submit to Montanus his Paraclete, when no other Christians pretended to such an immediate inspiration as he did? And Certainly Prisca and Maximilla were better Oracles,
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For those who have the least ground, do commonly use the greatest confidence, and denounce Hell and Damnation the soonest to those who despise and reject them.
For those who have the least ground, do commonly use the greatest confidence, and denounce Hell and Damnation the soonest to those who despise and reject them.
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but we will not swallow pretences for Evidences, nor Enthusiasms for Revelations. For as the true Religion was at first founded upon Divine Inspiration;
but we will not swallow pretences for Evidences, nor Enthusiasms for Revelations. For as the true Religion was At First founded upon Divine Inspiration;
However that be we are certain the Devil made use of Oracles and Enthusiasms, as the most effectual means to bring men to the practice of it, both in Aegypt, in Greece, and many other places;
However that be we Are certain the devil made use of Oracles and Enthusiasms, as the most effectual means to bring men to the practice of it, both in Egypt, in Greece, and many other places;
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After Christianity began to be setled in the world, the greatest corrupters of it were the pretenders to divine Inspiration, a• the false Apostles, the Gnosticks, the Montanists, and many others.
After Christianity began to be settled in the world, the greatest corrupters of it were the pretenders to divine Inspiration, a• the false Apostles, the Gnostics, the Montanists, and many Others.
and may carry men by impulse ▪ and motions to the most unwarrantable a•ctions, and where it meets with an Enthu•siastical temper, is very hardly removed
and may carry men by impulse ▪ and motions to the most unwarrantable a•ctions, and where it meets with an Enthu•siastical temper, is very hardly removed
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For when wa• that ever more evident, than in the holy Apostles after the miraculous descent of the Holy Ghost upon them? Many are apt to say now, That there will never be an end of these wranglings,
For when wa• that ever more evident, than in the holy Apostles After the miraculous descent of the Holy Ghost upon them? Many Are apt to say now, That there will never be an end of these wranglings,
And if so great an evidence of a Divine Spirit manifested by their Miracles, had no greater effect then, what can we imagine the shadow of St. Peter, or the dream of infallibility can do in the Roman Church? And give me leave to say, it is the Inquisition and not Infallibility, which keep things quiet among them.
And if so great an evidence of a Divine Spirit manifested by their Miracles, had no greater Effect then, what can we imagine the shadow of Saint Peter, or the dream of infallibility can do in the Roman Church? And give me leave to say, it is the Inquisition and not Infallibility, which keep things quiet among them.
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Those that go about to deceive, must appear to have something extraordinary this way, to raise an admiration of them among those who judge of Saints more by their looks than by their actions. Whereas the greatest Hypocrites have been always the greatest pretenders this way.
Those that go about to deceive, must appear to have something extraordinary this Way, to raise an admiration of them among those who judge of Saints more by their looks than by their actions. Whereas the greatest Hypocrites have been always the greatest pretenders this Way.
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Our blessed Saviour was so far from making any shew of this rigour and severity, that he was reproached by the Scribes and Pharisees, those mortified Saints, to be a wine-bibber, a friend to Publicans and Sinners. Alas!
Our blessed Saviour was so Far from making any show of this rigour and severity, that he was reproached by the Scribes and Pharisees, those mortified Saints, to be a winebibber, a friend to Publicans and Sinners. Alas!
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what heavenly looks, and devout gestures, and long prayers, and frequent fastings had they more than Christ or his Disciples? The poor Widows were so ravished with their long prayers, that they thought they could not do better with their houses or estates,
what heavenly looks, and devout gestures, and long Prayers, and frequent Fastings had they more than christ or his Disciples? The poor Widows were so ravished with their long Prayers, that they Thought they could not do better with their houses or estates,
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than to put them into the hands of such mortified men to the world: till they found, notwithstanding their Sheeps cloathing, that by their devouring they were ravening Wolves.
than to put them into the hands of such mortified men to the world: till they found, notwithstanding their Sheep clothing, that by their devouring they were ravening Wolves.
and who would have thought, that under the Name of that Jesus, who so much detested and abhorred their hypocrisie, there should others arise, who have out-done them in their own way? As though Christ had said, Except your righteousness be like the righteousness of the Scribes and Pharisees, ye shall not enter into the Kingdom of Heaven.
and who would have Thought, that under the Name of that jesus, who so much detested and abhorred their hypocrisy, there should Others arise, who have outdone them in their own Way? As though christ had said, Except your righteousness be like the righteousness of the Scribes and Pharisees, you shall not enter into the Kingdom of Heaven.
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but they thought the state of the one was not agreeable to their sanctity, nor the free use of the other consistent with their severe and mortified life.
but they Thought the state of the one was not agreeable to their sanctity, nor the free use of the other consistent with their severe and mortified life.
and where it is forbidden only to a particular Order of men, as it is in the Church of Rome: but this we say, that where it is forbidden to a particular Order of men, as though it did not become the sanctity of that Order ;
and where it is forbidden only to a particular Order of men, as it is in the Church of Rome: but this we say, that where it is forbidden to a particular Order of men, as though it did not become the sanctity of that Order;
What a pleasant thing it is to account that fasting, which the unmortified Epicures of old accounted their most delicious feasting, viz. Fish and Wine!
What a pleasant thing it is to account that fasting, which the unmortified Epicureans of old accounted their most delicious feasting, viz. Fish and Wine!
and notwithstanding all the pretence of fasting and mortification in that Church, I cannot see that any man is bound by the Laws of it, to keep one true fast all the days of his life.
and notwithstanding all the pretence of fasting and mortification in that Church, I cannot see that any man is bound by the Laws of it, to keep one true fast all the days of his life.
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and therefore the Apostle saith, these things had on that account a shew of wisdom in them ▪ being in all probability taken from the severe precepts of the Pythagorean Philosophy, which makes him bid them, Beware lest they were spoiled through Philosophy and vain deceit, after the tradition of men,
and Therefore the Apostle Says, these things had on that account a show of Wisdom in them ▪ being in all probability taken from the severe Precepts of the Pythagorean Philosophy, which makes him bid them, Beware lest they were spoiled through Philosophy and vain deceit, After the tradition of men,
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but St. Paul calls them only vain deceits, the commandments and doctrines of men, things that made a fair shew, but he looks upon them as corruptions of the doctrine of Christ.
but Saint Paul calls them only vain Deceits, the Commandments and doctrines of men, things that made a fair show, but he looks upon them as corruptions of the Doctrine of christ.
Yet afterwards the Montanists and Encratitae and others were much stricter and more frequent in these fasts and abstinence, than the Catholick Christians;
Yet afterwards the Montanists and Encratites and Others were much Stricter and more frequent in these fasts and abstinence, than the Catholic Christians;
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when they pretend to so much Mortification above what Christianity requires from them. 3. They pretended to know the mind of Christ better than the Apostles did:
when they pretend to so much Mortification above what Christianity requires from them. 3. They pretended to know the mind of christ better than the Apostles did:
And therefore their Disciples in the Church of Corinth, were neither for Paul, nor Apollos, nor Cephas, but they were only for Christ: and gave out that from him they understood, that what he had said concerning the Resurrection, was only to be understood of the state of Regeneration :
And Therefore their Disciples in the Church of Corinth, were neither for Paul, nor Apollos, nor Cephas, but they were only for christ: and gave out that from him they understood, that what he had said Concerning the Resurrection, was only to be understood of the state of Regeneration:
They reported, that the Apostles understood only some common and ordinary things, but the deeper and more hidden mysteries were only made know to them:
They reported, that the Apostles understood only Some Common and ordinary things, but the Deeper and more hidden Mysteres were only made know to them:
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which makes St. Paul in his Epistles to those Churches which they had corrupted, speak so often of his understanding the mysteries of God: But we speak the wisdom of God in a mystery,
which makes Saint Paul in his Epistles to those Churches which they had corrupted, speak so often of his understanding the Mysteres of God: But we speak the Wisdom of God in a mystery,
The true Apostles declared, that they kept back nothing of the counsel of God, but delivered it openly and plainly, to make all men see and understand what that mystery was:
The true Apostles declared, that they kept back nothing of the counsel of God, but Delivered it openly and plainly, to make all men see and understand what that mystery was:
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the false Apostles pretended, that the Doctrine and writings of the Apostles did not contain all the great mysteries of the Gospel, but they were received from Christ's own mouth,
the false Apostles pretended, that the Doctrine and writings of the Apostles did not contain all the great Mysteres of the Gospel, but they were received from Christ's own Mouth,
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but they were dark and obscure, and could not be understood but by the help of their oral Tradition: and upon this principle, Cerinthus, Basilides, Valentinus, and Mar•ion went, as appears by Irenaeus. For when they saw they could never make good their Doctrines by the writings of the New Testament, they sought to blast the reputation of these,
but they were dark and Obscure, and could not be understood but by the help of their oral Tradition: and upon this principle, Cerinthus, Basilides, Valentinus, and Mar•ion went, as appears by Irnaeus. For when they saw they could never make good their Doctrines by the writings of the New Testament, they sought to blast the reputation of these,
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therefore St. Paul charges them with sleight and cunning craftiness, lying in wait to deceive: i. e. with using all the arts and tricks of deceivers:
Therefore Saint Paul charges them with sleight and cunning craftiness, lying in wait to deceive: i. e. with using all the arts and tricks of deceivers:
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and rev•le their Teachers, that did so foully misrepresent their Doctrines to them! Alas for them poor men, they neither under and us nor our Religion!
and rev•le their Teachers, that did so foully misrepresent their Doctrines to them! Alas for them poor men, they neither under and us nor our Religion!
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and had prevailed so far upon the people by these sly insinuations, as though all he aimed at, was only for his own advantage, viz. that he might be popular,
and had prevailed so Far upon the people by these sly insinuations, as though all he aimed At, was only for his own advantage, viz. that he might be popular,
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from hence proceeded envying, and strife, and divisions among them ; and this gave them a fair opportunity of breaking them in pieces one against another.
from hence proceeded envying, and strife, and divisions among them; and this gave them a fair opportunity of breaking them in Pieces one against Another.
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and elsewhere beseeches the Christians to mark them that cause divisions and offences contrary to the doctrine which ye have learned, and avoid them; for they that are such, serve not our Lord Jesus Christ but their own belly;
and elsewhere Beseeches the Christians to mark them that cause divisions and offences contrary to the Doctrine which you have learned, and avoid them; for they that Are such, serve not our Lord jesus christ but their own belly;
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Why should the disciples of Peter yield to those of Paul, and why should not those of Apollos be regarded as much as either? And such was the unhappy success of these mens arts in this divided Church of Corinth, that notwithstanding all the care of St. Paul to put an end to their factions, they brake out with greater fury afterwards,
Why should the Disciples of Peter yield to those of Paul, and why should not those of Apollos be regarded as much as either? And such was the unhappy success of these men's arts in this divided Church of Corinth, that notwithstanding all the care of Saint Paul to put an end to their factions, they brake out with greater fury afterwards,
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and therefore he makes that the chief argument of his Epistle, to defeat the design of the false Teachers, by perswading them to peace and unity among themselves. (4.) By the most plausible insinuations.
and Therefore he makes that the chief argument of his Epistle, to defeat the Design of the false Teachers, by persuading them to peace and unity among themselves. (4.) By the most plausible insinuations.
What end could they have in following such stray Sheep, but to reduce them to the true sheepfold? Thus, if the Wolves may be believed, there is no danger to the Sheep, but from their Sherherds: let them but forsake them,
What end could they have in following such stray Sheep, but to reduce them to the true sheepfold? Thus, if the Wolves may be believed, there is no danger to the Sheep, but from their Sherherds: let them but forsake them,
but the Apostle well adds to all this, deceiving the hearts of the simple, for none else are capable of being thus deceived, by all their fair pretences and plausible insinuations.
but the Apostle well adds to all this, deceiving the hearts of the simple, for none Else Are capable of being thus deceived, by all their fair pretences and plausible insinuations.
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These were for the purity and simplicity of the Gospel of Christ, the other were for joyning the Jewish Ceremonies and the Heathen Customs together with it;
These were for the purity and simplicity of the Gospel of christ, the other were for joining the Jewish Ceremonies and the Heathen Customs together with it;
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St. Chrysostom thinks these words of our Saviour have a particular respect to the foregoing words, Strait is the gate and narrow is the way that leadeth unto life,
Saint Chrysostom thinks these words of our Saviour have a particular respect to the foregoing words, Strait is the gate and narrow is the Way that leads unto life,
and receive the Pope's benediction) for ye shall be called the Children of God. Blessed are ye, if ye do or suffer evil for the Catholick Churches sake;
and receive the Pope's benediction) for you shall be called the Children of God. Blessed Are you, if you do or suffer evil for the Catholic Churches sake;
And are not these much easier terms of blessedness, than those our Saviour lays down? Besides, that which makes the way to Heaven more narrow, is that our Saviour declares, he came not to destroy the Law but to fulfill it:
And Are not these much Easier terms of blessedness, than those our Saviour lays down? Beside, that which makes the Way to Heaven more narrow, is that our Saviour declares, he Come not to destroy the Law but to fulfil it:
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But do not they make the way to Heaven much opener, that teach men to dissolve both the Law and the Precepts of Christ? For this is the language of these false Teachers,
But do not they make the Way to Heaven much opener, that teach men to dissolve both the Law and the Precepts of christ? For this is the language of these false Teachers,
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Thou shalt not make to thy self any graven Image, nor the likeness of any thing, &c. but we say unto you, that this Command may be left out among Christians.
Thou shalt not make to thy self any graved Image, nor the likeness of any thing, etc. but we say unto you, that this Command may be left out among Christians.
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You have heard that it hath been said of old, Thou shalt not kill: but we say unto you, that to murder Princes, blow up Parliaments, destroy Hereticks is lawfull for the good of the Catholick Church.
You have herd that it hath been said of old, Thou shalt not kill: but we say unto you, that to murder Princes, blow up Parliaments, destroy Heretics is lawful for the good of the Catholic Church.
You have heard, that it hath been said of old, Thou shalt not commit Adultery: but we say unto you, that marriage in a Priest is worse than Fornication. Thus far for the Law ;
You have herd, that it hath been said of old, Thou shalt not commit Adultery: but we say unto you, that marriage in a Priest is Worse than Fornication. Thus Far for the Law;
You have heard, that it hath been said by the Apostle, that men ought to pray with understanding: but we say unto you ▪ that men need not understand what they pray for.
You have herd, that it hath been said by the Apostle, that men ought to pray with understanding: but we say unto you ▪ that men need not understand what they pray for.
If Christ had ever intended to have left such a Vicar upon earth, whose judgment all Christians are bound to follow, he would never have put them to such a needless tryal of mens Doctrines by their Fruits:
If christ had ever intended to have left such a Vicar upon earth, whose judgement all Christians Are bound to follow, he would never have put them to such a needless trial of men's Doctrines by their Fruits:
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and no doubt, if our blessed Saviour had meant any such thing, such was his care of the souls of men, this would have been one of the first and plainest precepts of the Gospel.
and no doubt, if our blessed Saviour had meant any such thing, such was his care of the Souls of men, this would have been one of the First and Plainest Precepts of the Gospel.
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But so dark and obscure, so remote and impertinent are the proofs brought from Scripture for the Pope's Supremacy, that I dare say, that Aristotle 's Politicks do prove it much better than any Text in the Bible:
But so dark and Obscure, so remote and impertinent Are the proofs brought from Scripture for the Pope's Supremacy, that I Dare say, that Aristotle is Politics do prove it much better than any Text in the bible:
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and those I suppose have been of my opinion, who slightly passing over the passages of Scripture, have been large in proving, that Monarchy is the best Government, and therefore ought to be in the Church.
and those I suppose have been of my opinion, who slightly passing over the passages of Scripture, have been large in proving, that Monarchy is the best Government, and Therefore ought to be in the Church.
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Which argument if it have any force for an Vniversal Monarchy in the Church, I should not at all wonder to see the same persons zealous to promote an Vniversal Monarchy in the World too.
Which argument if it have any force for an Universal Monarchy in the Church, I should not At all wonder to see the same Persons zealous to promote an Universal Monarchy in the World too.
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because God created two great Lights, the Sun and the Moon: I hope the same reason, which will prove it necessary for the Sun to rule the day ▪ will equally hold, that the Moon should rule the night.
Because God created two great Lights, the Sun and the Moon: I hope the same reason, which will prove it necessary for the Sun to Rule the day ▪ will equally hold, that the Moon should Rule the night.
And I shall easily agree, that when it will be thought reasonable for all the Kings and Princes in the world to submit themselves to one Vniversal Monarch, it may be then expedient for all particular Churches, to give up their rights to the Pope.
And I shall Easily agree, that when it will be Thought reasonable for all the Kings and Princes in the world to submit themselves to one Universal Monarch, it may be then expedient for all particular Churches, to give up their rights to the Pope.
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Nothing is more easie, than for men to understand the design of Christianity, viz. the exercise of all Christian vertues to sit men for the Kingdom of Heaven:
Nothing is more easy, than for men to understand the Design of Christianity, viz. the exercise of all Christian Virtues to fit men for the Kingdom of Heaven:
and the great art of the false Prophets lay in this, that they pretended still to own Christianity, (which was their Sheeps cloathing ) but withal by secret and pernicious mixtures of their own doctrines to undermine and pervert the whole design of it.
and the great art of the false prophets lay in this, that they pretended still to own Christianity, (which was their Sheep clothing) but withal by secret and pernicious mixtures of their own doctrines to undermine and pervert the Whole Design of it.
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and to which they owe subjection and obedie•••? And yet this hath been the open and avowed design of the prevailing Faction in the Church of Rome for the last six h•ndred years.
and to which they owe subjection and obedie•••? And yet this hath been the open and avowed Design of the prevailing Faction in the Church of Room for the last six h•ndred Years.
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if the design came once to be managed by a man of Spirit and courage ▪ as it was by Gregory the Seventh, who in a Council at Rome published his famous Dictates, viz. That there is but one Name in the World, viz. that of the Pope: that it was in his power to depose Emperors,
if the Design Come once to be managed by a man of Spirit and courage ▪ as it was by Gregory the Seventh, who in a Council At Room published his famous Dictates, viz. That there is but one Name in the World, viz. that of the Pope: that it was in his power to depose Emperor's,
and there being two things needfull for the maintenance of such a pretended Monarchy, viz. sufficient numbers of men, whose interest should lie in upholding it;
and there being two things needful for the maintenance of such a pretended Monarchy, viz. sufficient numbers of men, whose Interest should lie in upholding it;
and to make them more faithfull to this interest (because Princes might oblige particular Bishops who might curb and restrain these spiritual Janizaries ) therefore they were exempt from their jurisdiction,
and to make them more faithful to this Interest (Because Princes might oblige particular Bishops who might curb and restrain these spiritual Janizaries) Therefore they were exempt from their jurisdiction,
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all the Regular Clergy are under a Vow of blind obedience to their Superiors, who are more immediately influenced by the Court of Rome. Now such an infinite number of persons being made thus sure to the Papal Interest, it must be so order'd, that these persons may preserve their reputation among the people;
all the Regular Clergy Are under a Voelli of blind Obedience to their Superiors, who Are more immediately influenced by the Court of Room. Now such an infinite number of Persons being made thus sure to the Papal Interest, it must be so ordered, that these Persons may preserve their reputation among the people;
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as Auricular Confession: and yet that the people may have greater reverence to their Priests, they are told, that they can make their God at any time by pronouncing the Five Words of Consecration.
as Auricular Confessi: and yet that the people may have greater Reverence to their Priests, they Are told, that they can make their God At any time by pronouncing the Five Words of Consecration.
and their Prince on his knees? And both these doctrines of Confession and Transubstantiation were defined by the same Pope Innocent the Third, a man of the same spirit and undertakings with Gregory the Seventh.
and their Prince on his knees? And both these doctrines of Confessi and Transubstantiation were defined by the same Pope Innocent the Third, a man of the same Spirit and undertakings with Gregory the Seventh.
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And lastly, that no supplies should be wanting to support the Grandeur of the Papal See, besides the pretended Donations and Concessions of Princes, all arts imaginable were used to drain money out of al• Countries in subjection to the Pope, an• to empty it into the Pope's Treasury This very Kingdom of ours was a remarkable instance of this, during it Vassallage under the Pope's Tyranny For an account being taken in Henry the Eighths time, it was found, that i• the compass of forty years foregoing no less a summ than 160000 l. was carry'd to Rome upon the sole account o• Inves•iture of Bishops, besides the va•summs that were raised by Peter-penc• dispensations and Indulgences, whic• were a kind of Contribution upon th• sins of the People.
And lastly, that no supplies should be wanting to support the Grandeur of the Papal See, beside the pretended Donations and Concessions of Princes, all arts imaginable were used to drain money out of al• Countries in subjection to the Pope, an• to empty it into the Pope's Treasury This very Kingdom of ours was a remarkable instance of this, during it Vassalage under the Pope's Tyranny For an account being taken in Henry the Eighths time, it was found, that i• the compass of forty Years foregoing no less a sum than 160000 l. was carried to Room upon the sole account o• Inves•iture of Bishops, beside the va•summs that were raised by Peter-penc• dispensations and Indulgences, whic• were a kind of Contribution upon th• Sins of the People.
and they produce for it besides a great number of Authors, no fewer than ten Councils, whereof two are allowed by them to be general viz. those of Lyons and Lateran. But this is not all,
and they produce for it beside a great number of Authors, no fewer than ten Councils, whereof two Are allowed by them to be general viz. those of Lyons and Lateran. But this is not all,
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after a hot debate in a general Assembly of the three Estates at Paris, the Pope•s Power of deposing Princes was assented to by all the Nobility and Clergy of that Kingdom. Some particular persons among them, may and do oppose it of late;
After a hight debate in a general Assembly of the three Estates At paris, the Pope•s Power of deposing Princes was assented to by all the Nobilt and Clergy of that Kingdom. some particular Persons among them, may and do oppose it of late;
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and thereby declared as much as they can be, not to be members of their Church ▪ for daring to oppose so Orthodox and Catholick a Doctrine as the Pope's power of deposing Princes.
and thereby declared as much as they can be, not to be members of their Church ▪ for daring to oppose so Orthodox and Catholic a Doctrine as the Pope's power of deposing Princes.
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for complying with this blessed Doctrine, called the Commons or Deputies of the third Estate, Nebulones ex faece plebis, a pack of Knaves of the very dregs of the people.
for complying with this blessed Doctrine, called the Commons or Deputies of the third Estate, Nebulones ex Faece plebis, a pack of Knaves of the very dregs of the people.
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Very obliging Language from the Head of the Church! When all that the Commons desired, was only to have this opinion condemned, That the Pope hath power to depose Princes,
Very obliging Language from the Head of the Church! When all that the Commons desired, was only to have this opinion condemned, That the Pope hath power to depose Princes,
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I say, for the Nobility to hold and maintain even in Parliament their King is liable to deposition by any foreign Power or Potentate, may it not pass for one of the strangest Miracles,
I say, for the Nobilt to hold and maintain even in Parliament their King is liable to deposition by any foreign Power or Potentate, may it not pass for one of the strangest Miracles,
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and yet the eloquent Cardinal call that Doctrine which makes Princes indeposable by the Pope, A breeder of Schisms, a gate that makes way for all Heresie to enter;
and yet the eloquent Cardinal call that Doctrine which makes Princes indeposable by the Pope, A breeder of Schisms, a gate that makes Way for all Heresy to enter;
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and a Doctrine to be held in such detestation, that rather than he and his fellow Bishops will yield to the signing thereof, they will be contented like Martyrs to burn at a stake. Blessed Martyrs the mean while!
and a Doctrine to be held in such detestation, that rather than he and his fellow Bishops will yield to the signing thereof, they will be contented like Martyrs to burn At a stake. Blessed Martyrs the mean while!
And what can be more opposite to the design of Christianity, when that requires men to obey even Infidel and Heathen Governours for conscience sake, this Doctrine makes it lawfull to depose, destroy,
And what can be more opposite to the Design of Christianity, when that requires men to obey even Infidel and Heathen Governors for conscience sake, this Doctrine makes it lawful to depose, destroy,
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but if men fall not through any sudden infirmity or surprize, but openly and avowedly justifie the lawfulness of falshood, treason and cruelty, when they are intended for the carrying on their design;
but if men fallen not through any sudden infirmity or surprise, but openly and avowedly justify the lawfulness of falsehood, treason and cruelty, when they Are intended for the carrying on their Design;
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what could they invent more contrary to the Laws both of God and Man? wherein could they better discover themselves, notwithstanding their Sheeps cloathing, to be meer ravening Wolves? 1. Falshood, and that both in their words and dealings. 1. In their words, by asserting the lawfulness of aequivocation and mental reservation in their most solemn Answers :
what could they invent more contrary to the Laws both of God and Man? wherein could they better discover themselves, notwithstanding their Sheep clothing, to be mere ravening Wolves? 1. Falsehood, and that both in their words and dealings. 1. In their words, by asserting the lawfulness of equivocation and mental reservation in their most solemn Answers:
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and reiterated it with such horrible execrations as wounded their hearts that heard him, and immediately upon Hall 's confessing it, he excused himself by the benefit of aequivocation:
and reiterated it with such horrible execrations as wounded their hearts that herd him, and immediately upon Hall is confessing it, he excused himself by the benefit of equivocation:
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And Tresham a little before his death in the Tower subscribed it with his own hand, That he had not seen Garnett in sixteen years before, when it was evidently proved,
And Tresham a little before his death in the Tower subscribed it with his own hand, That he had not seen Garnett in sixteen Years before, when it was evidently proved,
What was speech intended for, if not that others might understand our meaning by it? Did ever any man tell a lye to himself? Truth in words consists in an entire proposition,
What was speech intended for, if not that Others might understand our meaning by it? Did ever any man tell a lie to himself? Truth in words consists in an entire proposition,
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nay, the safe conducts of Princes. For notwithstanding all their shifts and evasions in this matter, no man that regards his safety, will ever put his life into their hands for the sake of the Council of Constance. All that they have to say is, that the Emperour did as much as •ay in him to do;
nay, the safe conducts of Princes. For notwithstanding all their shifts and evasions in this matter, no man that regards his safety, will ever put his life into their hands for the sake of the Council of Constance. All that they have to say is, that the Emperor did as much as •ay in him to do;
And what is this, but plainly to say, that Princes are to keep their words with Infidels and Catholicks, but they have nothing to do to keep their words with Hereticks? And if this be their principle, we must have a care how far we trust them.
And what is this, but plainly to say, that Princes Are to keep their words with Infidels and Catholics, but they have nothing to do to keep their words with Heretics? And if this be their principle, we must have a care how Far we trust them.
as to all those Subjects that think themselves bound to obey the Pope? They may lawfully in their own opinion rise against him, fight with him, assassinate and murder him.
as to all those Subject's that think themselves bound to obey the Pope? They may lawfully in their own opinion rise against him, fight with him, assassinate and murder him.
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so that right or wrong, if a Prince chance to fall under the Pope's censures, we see what a liberty is left to all his creatures to ruin and destroy their Sovereign? The frequent attempts upon Queen Elizabeth, the murder of Henry the Third of France, after their excommunications by Pius the Fifth,
so that right or wrong, if a Prince chance to fallen under the Pope's censures, we see what a liberty is left to all his creatures to ruin and destroy their Sovereign? The frequent attempts upon Queen Elizabeth, the murder of Henry the Third of France, After their excommunications by Pius the Fifth,
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By which last instance, we see it is not only the case of Heresie, which renders them obnoxious to the Popes censures; but particular piques and quarrels;
By which last instance, we see it is not only the case of Heresy, which renders them obnoxious to the Popes censures; but particular piques and quarrels;
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or if the Pope chance to think a man unfit to govern, as in the case of Chilperic of France; or if they detain Church-Lands belonging to Monasteries, in which case Becanus saith expresly, Kings and Princes are to be excommunicated and deprived:
or if the Pope chance to think a man unfit to govern, as in the case of Chilperic of France; or if they detain Church lands belonging to Monasteries, in which case Becanus Says expressly, Kings and Princes Are to be excommunicated and deprived:
But since they are liable to these horrible censures upon so many causes, we may see how very ticklish and uncertain the doctrine of Obedience must be among them,
But since they Are liable to these horrible censures upon so many Causes, we may see how very ticklish and uncertain the Doctrine of obedience must be among them,
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or put him out of his house and estate, because he is excommunicated; yet if a Prince falls under excommunication, he loses presently his right to the Crown,
or put him out of his house and estate, Because he is excommunicated; yet if a Prince falls under excommunication, he loses presently his right to the Crown,
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but persons will be found to undertake it, and that under a pretence of Conscience and Religion. I need not here tell the long and dreadfull stories of the Roman Inquisition, the numbers of those in other Countries who have been butchered on the account of Religion, but the Fact, I mean the Conspiracy, (for God be thanked it went not farther) which we bless God for the discovery and defeating of this day, doth abundantly manifest the fruits of those doctrines, which they had sucked in from the Roman Church.
but Persons will be found to undertake it, and that under a pretence of Conscience and Religion. I need not Here tell the long and dreadful stories of the Roman Inquisition, the numbers of those in other Countries who have been butchered on the account of Religion, but the Fact, I mean the conspiracy, (for God be thanked it went not farther) which we bless God for the discovery and defeating of this day, does abundantly manifest the fruits of those doctrines, which they had sucked in from the Roman Church.
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If only a few desperate persons upon personal provocations had been engaged in so villainous a design, we should have had never the less reason to thank God for our deliverance;
If only a few desperate Persons upon personal provocations had been engaged in so villainous a Design, we should have had never the less reason to thank God for our deliverance;
but since it doth appear, that those persons who undertook it, pretended nothing in it but conscience and Religion, we have not only reason to abhorr the undertaking,
but since it does appear, that those Persons who undertook it, pretended nothing in it but conscience and Religion, we have not only reason to abhor the undertaking,
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and men by their impudence would endeavour to bear us down, that it was only a project of some few malecontents, drawn in by the subtilty of a crafty Statesman in those days;
and men by their impudence would endeavour to bear us down, that it was only a project of Some few malecontents, drawn in by the subtlety of a crafty Statesman in those days;
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What injury had Catesby, or Piercy, or Tresham, or Digby received from the King or Parliament, to stir them up above thousands of others to be the great managers of so hellish a Plot? Did not they enjoy their estates and places,
What injury had Catesby, or Percy, or Tresham, or Digby received from the King or Parliament, to stir them up above thousands of Others to be the great managers of so hellish a Plot? Did not they enjoy their estates and places,
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For if these Conspirators, saith he, had only been bankrupt persons, or discontented upon occasion of any disgraces done them, this might have seemed to have been but a work of revenge.
For if these Conspirators, Says he, had only been bankrupt Persons, or discontented upon occasion of any disgraces done them, this might have seemed to have been but a work of revenge.
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And the King himself again avowed it to the whole Christian world, That the Papists had not before this horrible design, the least colour of any discontent from him:
And the King himself again avowed it to the Whole Christian world, That the Papists had not before this horrible Design, the least colour of any discontent from him:
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that he had sh•wn particular Favours to many of 〈 … 〉 a free access to him, eased them of their payments, set their Priests at liberty, granted a general Pardon to them after conviction.
that he had sh•wn particular Favours to many of 〈 … 〉 a free access to him, eased them of their payments, Set their Priests At liberty, granted a general Pardon to them After conviction.
Now after all this, what colour or pretence in the world can there be to say, that only discontent and despair brought these men to it? O, but it might however be the cunning of a great Minister of State, to draw a few Gentlemen and others into such a Plot.
Now After all this, what colour or pretence in the world can there be to say, that only discontent and despair brought these men to it? Oh, but it might however be the cunning of a great Minister of State, to draw a few Gentlemen and Others into such a Plot.
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If King James may be believed, if the Popish Historians and Apologists at that time may be credited, there was not the least intimation given, either by the Actors or Sufferers, from abroad or at home of any such thing.
If King James may be believed, if the Popish Historians and Apologists At that time may be credited, there was not the least intimation given, either by the Actors or Sufferers, from abroad or At home of any such thing.
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Was not the world sufficiently alarm'd at the news of this dangerous and unparallell'd Conspiracy? Were not men very inquisitive into all the particulars? and those of the Church of Rome, especially the Jesuits, concerned in point of honour to wipe off the stain from themselves, and to cast the odium of it on a great Minister of State? Were not two of the Jesuits who were conscious of the Plot, preferred afterwards at Rome? and how many Writings came from thence about it? and yet not one man discovered the least suspicion of any such thing.
Was not the world sufficiently alarmed At the news of this dangerous and unparalleled conspiracy? Were not men very inquisitive into all the particulars? and those of the Church of Room, especially the Jesuits, concerned in point of honour to wipe off the stain from themselves, and to cast the odium of it on a great Minister of State? Were not two of the Jesuits who were conscious of the Plot, preferred afterwards At Room? and how many Writings Come from thence about it? and yet not one man discovered the least suspicion of any such thing.
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If they go on in this way without the least shadow of proof to lay the contrivance of this Plot on a professed Protestant: for all that I know, by the next age, they may hope to perswade men, that it was a Plot of Protestants to blow up a Popish King and Parliament.
If they go on in this Way without the least shadow of proof to lay the contrivance of this Plot on a professed Protestant: for all that I know, by the next age, they may hope to persuade men, that it was a Plot of Protestants to blow up a Popish King and Parliament.
2. That they had all their Motives and Encouragements from the principles of their Religion to undertake such a design. (And Philostratus contends, that the murder of Domitian ought rather to be attributed to the doctrines of Apollonius, than to the hands of Stephanus and Parthenius. ) For which we are to consider, that they were fully possessed with this as a principle of their Religion, That it was absolutely in the Pope's power to deprive heretical Princes of their dominions:
2. That they had all their Motives and Encouragements from the principles of their Religion to undertake such a Design. (And Philostratus contends, that the murder of Domitian ought rather to be attributed to the doctrines of Apollonius, than to the hands of Stephanus and Parthenius.) For which we Are to Consider, that they were Fully possessed with this as a principle of their Religion, That it was absolutely in the Pope's power to deprive heretical Princes of their Dominions:
which had been rooted in them, especially after that Pius the Fifth had fully declared it in his Bull against Queen Elizabeth. In her case they made no scruple to destroy her if they could,
which had been rooted in them, especially After that Pius the Fifth had Fully declared it in his Bull against Queen Elizabeth. In her case they made no scruple to destroy her if they could,
till such time as Garnett being Provincial of the Jesuits, had received two Breves from Rome, wherein he declared, That in case they should suspect the Queen's Successor would not be true to their Religion, it was lawfull for them to use their endeavours to keep him from the Crown.
till such time as Garnett being Provincial of the Jesuits, had received two Breves from Room, wherein he declared, That in case they should suspect the Queen's Successor would not be true to their Religion, it was lawful for them to use their endeavours to keep him from the Crown.
so it were for the greater good of the Church. Upon these two grounds, as Widdrington, a Roman Catholick well observes, Catesby laid the foundation of his whole Conspiracy.
so it were for the greater good of the Church. Upon these two grounds, as Widdrington, a Roman Catholic well observes, Catesby laid the Foundation of his Whole conspiracy.
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After this, it's evident by manifest proofs, and Garnett 's own confession under his hand, that he and other Jesuits did understand the particulars of the Plot;
After this, it's evident by manifest proofs, and Garnett is own Confessi under his hand, that he and other Jesuits did understand the particulars of the Plot;
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but advised with him about particulars, and asked him, who should be Protector of the Kingdom after the Plot took effect? as Garnett himself confessed.
but advised with him about particulars, and asked him, who should be Protector of the Kingdom After the Plot took Effect? as Garnett himself confessed.
so that it was truly, as well as wittily said of one, That the Jesuits double garment might well be called Charity, because it covered a multitude of sins.
so that it was truly, as well as wittily said of one, That the Jesuits double garment might well be called Charity, Because it covered a multitude of Sins.
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why hath it not detested the principles upon which it was grounded? Why hath it not removed all suspicion in the minds of Princes and People of giving any countenance to such treasonable designs ▪ But on the contrary, the same doctrines are still avowed,
why hath it not detested the principles upon which it was grounded? Why hath it not removed all suspicion in the minds of Princes and People of giving any countenance to such treasonable designs ▪ But on the contrary, the same doctrines Are still avowed,
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Widdrington saith, That Garnett 's name was inserted into the English Martyrology, though he gave it under his hand, that he died for Treason, That his bones were kept for Reliques,
Widdrington Says, That Garnett is name was inserted into the English Martyrology, though he gave it under his hand, that he died for Treason, That his bones were kept for Relics,
and his Image set over Altars, as of a holy Martyr? Is this the honour of Regicides and Traitors in the Roman Church? When in the late prosperous Rebellion, the prevailing Faction had proceeded to such a height of Wickedness,
and his Image Set over Altars, as of a holy Martyr? Is this the honour of Regicides and Traitors in the Roman Church? When in the late prosperous Rebellion, the prevailing Faction had proceeded to such a height of Wickedness,
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as to take away the life of our Gracious Sovereign, how did the Church and Nation groan and grow impatient till they could vindicate the honour of our Religion and Country!
as to take away the life of our Gracious Sovereign, how did the Church and nation groan and grow impatient till they could vindicate the honour of our Religion and Country!
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What hath there been done like this in the Court or Church of Rome, against the principles or actors of this Gunpowder Treason? If it had succeeded, by all that we can see, Paul the Fifth might have admired the providence of God in it, as much as Sixtus the Fifth did in the murder of Henry the Third of France: and we may guess his mind shrewdly by the Bulls he published against the Oath of Allegiance, which the King was forced for his own security to impose on the Papists after this Conspiracy.
What hath there been done like this in the Court or Church of Room, against the principles or actors of this Gunpowder Treason? If it had succeeded, by all that we can see, Paul the Fifth might have admired the providence of God in it, as much as Sixtus the Fifth did in the murder of Henry the Third of France: and we may guess his mind shrewdly by the Bulls he published against the Oath of Allegiance, which the King was forced for his own security to impose on the Papists After this conspiracy.
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and tells him in plain terms, if he would be secure, he must give liberty to their Religion? It seems then, their principles are dangerous to Princes where they have it not.
and tells him in plain terms, if he would be secure, he must give liberty to their Religion? It seems then, their principles Are dangerous to Princes where they have it not.
What mark of dishonour was there set by their own party on any one of the Conspirators? Two of the Jesuits upon their arrival at Rome, met with such hard usage, that one was made the Pope's Poenitentiary, the other a Confessor in St. Peter 's at Rome. And is not this the way to let the world see,
What mark of dishonour was there Set by their own party on any one of the Conspirators? Two of the Jesuits upon their arrival At Room, met with such hard usage, that one was made the Pope's Penitentiary, the other a Confessor in Saint Peter is At Room. And is not this the Way to let the world see,
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how detestable such persons and practices are to their Church? To conclude all, I challenge those of the Roman Church to produce any one solemn Declaration of that Church, (I do not say of Secular Powers or some particular persons,
how detestable such Persons and practices Are to their Church? To conclude all, I challenge those of the Roman Church to produce any one solemn Declaration of that Church, (I do not say of Secular Powers or Some particular Persons,
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But instead of that, even in this present age of ours, that opinion which makes it unlawfull, hath been condemned at Rome by three several Popes, Paul the Fifth, Innocent the Tenth, and Alexander the Seventh:
But instead of that, even in this present age of ours, that opinion which makes it unlawful, hath been condemned At Room by three several Popes, Paul the Fifth, Innocent the Tenth, and Alexander the Seventh:
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And after their frequent Treasons and horrible Conspiracies, and principles never disowned by their Church, have we not reason to entertain suspicion of them,
And After their frequent Treasons and horrible Conspiracies, and principles never disowned by their Church, have we not reason to entertain suspicion of them,
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Sometimes when they had any encouragement, or connivence from the Roman Power, they set upon them with rage and fury, spoiling their goods, and threatning their lives:
Sometime when they had any encouragement, or connivance from the Roman Power, they Set upon them with rage and fury, spoiling their goods, and threatening their lives:
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Sometimes they suggested to them the mighty veneration, which their whole Nation always had for Moses and the Law, and what an infinite scandal and dishonour it would be to them all, to have that Law, which was delivered by Angels, confirmed by Miracles, established by Prophets, admired by the Gentiles,
Sometime they suggested to them the mighty veneration, which their Whole nation always had for Moses and the Law, and what an infinite scandal and dishonour it would be to them all, to have that Law, which was Delivered by Angels, confirmed by Miracles, established by prophets, admired by the Gentiles,
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and had continued among them for so many Ages, now of a sudden to be laid aside for the sake of a new institution, that expressed no more regard to them than to any other Nation in the World.
and had continued among them for so many Ages, now of a sudden to be laid aside for the sake of a new Institution, that expressed no more regard to them than to any other nation in the World.
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And so great was the love which the Jews had to their own Country and Religion, such an opinion was generally received among them of the peculiar favour of God towards them, that they who could not be shocked by persecution, were in danger of being overcome by flattery.
And so great was the love which the jews had to their own Country and Religion, such an opinion was generally received among them of the peculiar favour of God towards them, that they who could not be shocked by persecution, were in danger of being overcome by flattery.
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From hence the Author of this Epistle makes it his business to shew the excellency of Christ above Moses, and of his institution above that of the Law, in respect of the Priesthood and Sacrifices, and the benefits which come by them;
From hence the Author of this Epistle makes it his business to show the excellency of christ above Moses, and of his Institution above that of the Law, in respect of the Priesthood and Sacrifices, and the benefits which come by them;
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and that although this new and living way were but lately discovered, yet it was that which was always designed by God, foreseen by the Patriarchs, foretold by the Prophets,
and that although this new and living Way were but lately discovered, yet it was that which was always designed by God, foreseen by the Patriarchs, foretold by the prophets,
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and longed for by good men as the Consolation of Israel ▪ and it could be no more disparagement to Moses and the Prophets to yield to the Glories of the Kingdom of the Messias, than it is to the Stars not to be seen when the light of the Sun appears.
and longed for by good men as the Consolation of Israel ▪ and it could be no more disparagement to Moses and the prophets to yield to the Glories of the Kingdom of the Messias, than it is to the Stars not to be seen when the Light of the Sun appears.
But besides these, there were some among them capable of being wrought upon by other kind of arguments, such I mean, who out of a sudden transport of zeal,
But beside these, there were Some among them capable of being wrought upon by other kind of Arguments, such I mean, who out of a sudden transport of zeal,
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and the pleasures of this World: these were the Persons whom the Apostle, not without reason, expresses the greatest jealousie of, as in danger of Apostasie:
and the pleasures of this World: these were the Persons whom the Apostle, not without reason, Expresses the greatest jealousy of, as in danger of Apostasy:
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and therefore he bids them consider, what punishment such persons would deserve at the hands of God int• which they must fall, and what hopes there could be of pardon for those who so openly rejected the only means of obtaining it;
and Therefore he bids them Consider, what punishment such Persons would deserve At the hands of God int• which they must fallen, and what hope's there could be of pardon for those who so openly rejected the only means of obtaining it;
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but a certain fearfull looking for of judgment, and fiery indignation which shall devour the Adversaries But he not only sets before them the sa• effects of Apostasie,
but a certain fearful looking for of judgement, and fiery Indignation which shall devour the Adversaries But he not only sets before them the sa• effects of Apostasy,
so, whatever these warping Christians might pretend, as to zeal for the Law, and their ancient Religion, the bottom of all was a principle of infidelity, not arising from want of sufficient reason to convince them,
so, whatever these warping Christians might pretend, as to zeal for the Law, and their ancient Religion, the bottom of all was a principle of infidelity, not arising from want of sufficient reason to convince them,
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To this end, he puts them in mind of the case of their Fore-fathers in the Wilderness, who wanted no arguments to convince them of God's Goodness and Providence;
To this end, he puts them in mind of the case of their Forefathers in the Wilderness, who wanted no Arguments to convince them of God's goodness and Providence;
yet nothing would satisfie them, but they were still murmuring and complaining, till at last God sware in his wrath that they should not enter into his rest.
yet nothing would satisfy them, but they were still murmuring and complaining, till At last God sware in his wrath that they should not enter into his rest.
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And since you all acknowledge, they had reason enough to be satisfied, but out of an obstinate and stubborn humour hardned their hearts in the day of temptation in the Wilderness;
And since you all acknowledge, they had reason enough to be satisfied, but out of an obstinate and stubborn humour hardened their hearts in the day of temptation in the Wilderness;
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and do not look upon this advice as vain and needless to you that are called the believing Jews, but you have cause to be 〈 ◊ 〉 watchfull over one another, especially in this tempting Age, exhorting one another daily while it is called to day,
and do not look upon this Advice as vain and needless to you that Are called the believing jews, but you have cause to be 〈 ◊ 〉 watchful over one Another, especially in this tempting Age, exhorting one Another daily while it is called to day,
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As though he had said to them, You who now glory in the name of Believers, and are hitherto as forward as any in the profession of Christianity, do not think your selves to be above the need of any helps to confirm your faith,
As though he had said to them, You who now glory in the name of Believers, and Are hitherto as forward as any in the profession of Christianity, do not think your selves to be above the need of any helps to confirm your faith,
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3. The care that all Christians ought to have to prevent being hardned through the deceitfulness of sin: Lest any of you, &c. 1. The danger men are in of being hardned through the deceitfulness of sin, though they have the most powerfull motives and engagements against it.
3. The care that all Christians ought to have to prevent being hardened through the deceitfulness of since: Lest any of you, etc. 1. The danger men Are in of being hardened through the deceitfulness of since, though they have the most powerful motives and engagements against it.
They had embraced among the first principles of the doctrine of Christ, the foundation of repentance from dead works and of faith towards God, of the doctrine of baptisms and of laying on of •ands (for the miraculous gifts of the Holy Ghost) and of the resurrection of the dead, and of eternal judgment.
They had embraced among the First principles of the Doctrine of christ, the Foundation of Repentance from dead works and of faith towards God, of the Doctrine of baptisms and of laying on of •ands (for the miraculous Gifts of the Holy Ghost) and of the resurrection of the dead, and of Eternal judgement.
than what is contained in these fundamentals of Christianity? But we shall find that no Motives have ever been great enough to restrain those from sin, who have secretly loved it,
than what is contained in these fundamentals of Christianity? But we shall find that no Motives have ever been great enough to restrain those from since, who have secretly loved it,
Such is the frame and condition of humane nature considered in it self, so great are the advantages of reason and consideration for the government of our actions,
Such is the frame and condition of humane nature considered in it self, so great Are the advantages of reason and consideration for the government of our actions,
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For why should we suppose the generality of mankind to betray so much folly, as to act unreasonably and against the common interest of their own kind? as all those do, that yield to the temptations of sin:
For why should we suppose the generality of mankind to betray so much folly, as to act unreasonably and against the Common Interest of their own kind? as all those do, that yield to the temptations of since:
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They who have with the greatest judgment and care searched into the nature and first principles of humane Societies, have all agreed that the chief end and design of men in joyning together was,
They who have with the greatest judgement and care searched into the nature and First principles of humane Societies, have all agreed that the chief end and Design of men in joining together was,
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and that in order to this, certain Laws of Justice, Equity, Mercy, Truth, Gratitude, Te•perance, as well as of Subjection to Government, ought to be inviolably observed by men.
and that in order to this, certain Laws of justice, Equity, Mercy, Truth, Gratitude, Te•perance, as well as of Subjection to Government, ought to be inviolably observed by men.
how comes it to pass, that men being joyned in these Societies for such ends, make so little Conscience of the practice of them? How come so many to live as it were in open defiance to these Fundamental Laws of Nature? How come others, only to make use of the pretence of vertue to deceive, and of honesty and integrity to cover the deepest dissimulation? If they be not good,
how comes it to pass, that men being joined in these Societies for such ends, make so little Conscience of the practice of them? How come so many to live as it were in open defiance to these Fundamental Laws of Nature? How come Others, only to make use of the pretence of virtue to deceive, and of honesty and integrity to cover the Deepest dissimulation? If they be not good,
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but if wit, and education, and Philosophy had been the most effectual means to reclaim men from sin, where should we have looked more for the flourishing o• vertue,
but if wit, and education, and Philosophy had been the most effectual means to reclaim men from since, where should we have looked more for the flourishing o• virtue,
than in Greece and Rome? And yet in those times, when all the accomplishments of wit were at the highest in those places, the manners of men were sunk into the greatest filth of debauchery.
than in Greece and Room? And yet in those times, when all the accomplishments of wit were At the highest in those places, the manners of men were sunk into the greatest filth of debauchery.
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It would make one astonished to read the admirable discourses o• their Philosophers, and to consider the strange height that eloquence and wit were arrived to among their Orators and Poets ;
It would make one astonished to read the admirable discourses o• their Philosophers, and to Consider the strange height that eloquence and wit were arrived to among their Orators and Poets;
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and then to compare the account given of the manners of the Gentile World, not only by their own Satyrists but by the Apostles in their several Epistles: What a monstrous Catalogue of sins do we meet with in the first Chapter to the Romans ? of sins of so deep a dye,
and then to compare the account given of the manners of the Gentile World, not only by their own Satirists but by the Apostles in their several Epistles: What a monstrous Catalogue of Sins do we meet with in the First Chapter to the Romans? of Sins of so deep a die,
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and of so horrid a nature, and such an Inventory of all sorts of Wickedness, that one might imagine the Apostle had been rather describing some vision of Hell,
and of so horrid a nature, and such an Inventory of all sorts of Wickedness, that one might imagine the Apostle had been rather describing Some vision of Hell,
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To the same purpose he speaks of the Corinthians and Ephesians, who thought themselves behind none of the Greeks of that Age in the breeding then most in Vogue;
To the same purpose he speaks of the Corinthians and Ephesians, who Thought themselves behind none of the Greeks of that Age in the breeding then most in Vogue;
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but we need not instance in particulars, when St. Peter calls it in general the will of the Gentiles, to live in lasciviousness, lusts, excess of wine, revellings and banquetings, as well as abominable Idolatries ;
but we need not instance in particulars, when Saint Peter calls it in general the will of the Gentiles, to live in lasciviousness, Lustiest, excess of wine, revellings and banquetings, as well as abominable Idolatries;
neither do I think it reasonable to lay it wholly on the bad examples of the teachers of vertue, knowing how malicious the worst of men are in endeavouring to make those who seem to be better, to be as bad as themselves:
neither do I think it reasonable to lay it wholly on the bad Examples of the Teachers of virtue, knowing how malicious the worst of men Are in endeavouring to make those who seem to be better, to be as bad as themselves:
1. Separating Religion and Moralit• from each other. When their Religio• was placed in some solemn Rites, an• pompous Ceremonies, and costly Sacrifices;
1. Separating Religion and Moralit• from each other. When their Religio• was placed in Some solemn Rites, an• pompous Ceremonies, and costly Sacrifices;
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When once the people had swallowed that pernicious principle, that Morality was no part of their religion, they had no great regard to the good or evil of their actions,
When once the people had swallowed that pernicious principle, that Morality was no part of their Religion, they had no great regard to the good or evil of their actions,
And what could all the precepts of Philosophers, or sayings of wise men signifie to those who were so far from looking on vertue as any necessary part of their Religion, that they thought those fit to be worshipped for Gods, whom they never believed to have been good men?
And what could all the Precepts of Philosophers, or sayings of wise men signify to those who were so Far from looking on virtue as any necessary part of their Religion, that they Thought those fit to be worshipped for God's, whom they never believed to have been good men?
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at last Aristophanes (having a Comical Wit, whereby he was able to make any thing seem ridiculous although he knew very well the Wisdom and Learning of Socrates ;
At last Aristophanes (having a Comical Wit, whereby he was able to make any thing seem ridiculous although he knew very well the Wisdom and Learning of Socrates;
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but it is very easie by ridiculous postures, and mimical gestures, and profane similitudes, to put so grave and modest a thing as vertue is out of Countenance, among those who are sure to laugh on the other side.
but it is very easy by ridiculous postures, and mimical gestures, and profane Similitudes, to put so grave and modest a thing as virtue is out of Countenance, among those who Are sure to laugh on the other side.
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but when was the world made up of such? and therefore it signifies very much to the mischief of those who have not the courage to love despised vertue ;
but when was the world made up of such? and Therefore it signifies very much to the mischief of those who have not the courage to love despised virtue;
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3. The bad examples of others, especially of those to whom it belonged to teach and encourage Vertue above others, No man will pretend, that it is ground enough for him to do a thing meerly because he sees another do it;
3. The bad Examples of Others, especially of those to whom it belonged to teach and encourage Virtue above Others, No man will pretend, that it is ground enough for him to do a thing merely Because he sees Another doe it;
and therefore I cannot think that bare example were enough to corrupt the World if there were not some antecedent inclination in humane nature to the practice of evil.
and Therefore I cannot think that bore Exampl were enough to corrupt the World if there were not Some antecedent inclination in humane nature to the practice of evil.
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if there were nothing but the bare example to move? But that inclination being considered, we may easily give an account of the ill consequence which the bad examples of those who are to direct and encourage others in vertue, must needs be of to the rest of mankind Xenophon was not without reason so much displeased, when he saw some of the best of Socrates his Disciples, make their Court to Dionysius in Sicily ;
if there were nothing but the bore Exampl to move? But that inclination being considered, we may Easily give an account of the ill consequence which the bad Examples of those who Are to Direct and encourage Others in virtue, must needs be of to the rest of mankind Xenophon was not without reason so much displeased, when he saw Some of the best of Socrates his Disciples, make their Court to Dionysius in Sicily;
knowing how inconsistent the reputation of vertue is, with the very suspicion of Flattery: and that nothing makes great men more suspicious of vertue, than when they see Philosophers become Flatterers, and carrying on the restless designs of ambition under the pretence of teaching the art of contentment to others.
knowing how inconsistent the reputation of virtue is, with the very suspicion of Flattery: and that nothing makes great men more suspicious of virtue, than when they see Philosophers become Flatterers, and carrying on the restless designs of ambition under the pretence of teaching the art of contentment to Others.
It was this which made the very name of them become so odious at Rome, that even vertue it self was hated for their sakes ▪ so that the very teachers of vertue contributed to the increase of vice.
It was this which made the very name of them become so odious At Room, that even virtue it self was hated for their sakes ▪ so that the very Teachers of virtue contributed to the increase of vice.
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Especially, when by their endless disputes and wranglings about words and terms of art, they made the people suspect they did but play prizes before them;
Especially, when by their endless disputes and wranglings about words and terms of art, they made the people suspect they did but play prizes before them;
Upon such grounds as these, all the Motives to Vertue contained in the Writings and Instructions of Philosophers lost their due force and efficacy on the minds of the people, who were rather more hardned in their sins by these disadvantages which attended the means that were used to reclaim them from the practice of them.
Upon such grounds as these, all the Motives to Virtue contained in the Writings and Instructions of Philosophers lost their due force and efficacy on the minds of the people, who were rather more hardened in their Sins by these disadvantages which attended the means that were used to reclaim them from the practice of them.
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and recommended with so much advantage to the World, by the examples of those who delivered them? The great arguments of Christianity against the practice of sin are not drawn from any uncertain Topicks, or nice and curious speculations;
and recommended with so much advantage to the World, by the Examples of those who Delivered them? The great Arguments of Christianity against the practice of since Are not drawn from any uncertain Topicks, or Nicaenae and curious speculations;
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And however prone men are to be deceived with vain words, yet let them look to themselves, God will not be mocked, (however men may be) for because of these things the wrath of God will come upon the Children of disobedience.
And however prove men Are to be deceived with vain words, yet let them look to themselves, God will not be mocked, (however men may be) for Because of these things the wrath of God will come upon the Children of disobedience.
and to live in the practice of their former sins, Let the time past of your life suffice you, saith St. Peter, to have wrought the will of the Gentiles, i. e.
and to live in the practice of their former Sins, Let the time past of your life suffice you, Says Saint Peter, to have wrought the will of the Gentiles, i. e.
when the niceties of disputes, and the subtle artifices of men of corrupt minds had not yet debauched the notion of Christianity, to reconcile it with the lusts of men.
when the niceties of disputes, and the subtle artifices of men of corrupt minds had not yet debauched the notion of Christianity, to reconcile it with the Lustiest of men.
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or to be as fierce and earnest for every doubtfull opinion and uncertain custom, as if the substance of Christianity were like Epicurus his World made up of a great number of very small and restless Atoms.
or to be as fierce and earnest for every doubtful opinion and uncertain custom, as if the substance of Christianity were like Epicurus his World made up of a great number of very small and restless Atoms.
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or honour of Christianity, or their own most solemn engagements can restrain men from the practice of sin, we see that those who are Christians, are under the most powerfull motives and engagements against it.
or honour of Christianity, or their own most solemn engagements can restrain men from the practice of since, we see that those who Are Christians, Are under the most powerful motives and engagements against it.
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yet after all these things, the Apostle expresses a more than ordinary jealousie lest any of them should fall away, and their hearts be hardned through the deceitfulness of sin.
yet After all these things, the Apostle Expresses a more than ordinary jealousy lest any of them should fallen away, and their hearts be hardened through the deceitfulness of since.
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while they continued under the instructions of Socrates, Xenophon saith, There were some that contended that they never had any vertue at all, because those who once had it could never lose it:
while they continued under the instructions of Socrates, Xenophon Says, There were Some that contended that they never had any virtue At all, Because those who once had it could never loose it:
and giving way to the temptations of honour and pleasure (which was the case of Critias and Alcibiades) may by degrees lose the force of all the motives to vertue,
and giving Way to the temptations of honour and pleasure (which was the case of Critias and Alcibiades) may by Degrees loose the force of all the motives to virtue,
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It is agreed by all men who understand any thing in these matters, that even Grace, although it be the effect of a divine power on the minds of men, is of it self capable of being lost;
It is agreed by all men who understand any thing in these matters, that even Grace, although it be the Effect of a divine power on the minds of men, is of it self capable of being lost;
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the great dispute is, whether it may be lost past all recovery? But as we have no more reason to set any bounds to the Grace of God in mens Recovery,
the great dispute is, whither it may be lost passed all recovery? But as we have no more reason to Set any bounds to the Grace of God in men's Recovery,
so we ought to consider, that there is such a falling away, mentioned by the Apostle, of those who have been once enlightned, of which, he saith, it is impossible to renew them again to repentance:
so we ought to Consider, that there is such a falling away, mentioned by the Apostle, of those who have been once enlightened, of which, he Says, it is impossible to renew them again to Repentance:
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and that Scripture deals with all persons in its exhortations, and admonitions, and threatnings, as if they were capable of falling to the utmost degree:
and that Scripture deals with all Persons in its exhortations, and admonitions, and threatenings, as if they were capable of falling to the utmost degree:
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and to suppose that thing impossible to be done, which the gravest counsels, and the most vehement perswasions are used to keep men from the doing of, is to make a severe reflection on the wisdom of them that give them.
and to suppose that thing impossible to be done, which the Gravest Counsels, and the most vehement persuasions Are used to keep men from the doing of, is to make a severe reflection on the Wisdom of them that give them.
2. But what kind of deceitfulness is this in sin, that the best and wisest men are so much caution'd against it? What irresistible charms doth it use to draw men into its snares? with what infusion doth it so far intoxicate mankind to make them dote upon it, against the convictions of Reason,
2. But what kind of deceitfulness is this in since, that the best and Wisest men Are so much cautioned against it? What irresistible charms does it use to draw men into its snares? with what infusion does it so Far intoxicate mankind to make them dote upon it, against the convictions of Reason,
and dictates of Conscience, and the power of perswasion, and the most solemn and repeated Vows and Promises against it? nay to make men pursue it to such a degree,
and dictates of Conscience, and the power of persuasion, and the most solemn and repeated Vows and Promises against it? nay to make men pursue it to such a degree,
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as rather to be damned for it than forsake it? If we were to consider this only by Reason, we could imagine nothing less than that sin at one time or other hath laid such a mighty obligation on mankind, that rather than part with it, the greater part of men, out of meer gratitude, would be content to suffer for ever with it:
as rather to be damned for it than forsake it? If we were to Consider this only by Reason, we could imagine nothing less than that sin At one time or other hath laid such a mighty obligation on mankind, that rather than part with it, the greater part of men, out of mere gratitude, would be content to suffer for ever with it:
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and of those who know how dearly they must suffer for it in another World? And yet to assoil this difficulty, we have only two Accounts to give how sin comes to deceive mankind so generally, so fatally;
and of those who know how dearly they must suffer for it in Another World? And yet to assoil this difficulty, we have only two Accounts to give how since comes to deceive mankind so generally, so fatally;
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1. By subtle insinuations. The great Masters of pleading in ancient times have told us, that there are some Causes which are never to be managed by plain and downright reasonings, (because they are too weak to bear that method of handling) and then they bid men have a care in their beginning, of coming close to the business;
1. By subtle insinuations. The great Masters of pleading in ancient times have told us, that there Are Some Causes which Are never to be managed by plain and downright reasonings, (Because they Are too weak to bear that method of handling) and then they bid men have a care in their beginning, of coming close to the business;
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but they must fetch a compass about, and by secret arts and degrees insinuate themselves into the good opinion of the Judges before they are aware of it.
but they must fetch a compass about, and by secret arts and Degrees insinuate themselves into the good opinion of the Judges before they Are aware of it.
but i• makes use of these arts of insinuation 1. It endeavours to raise a good opinion of it self by false colours and representations of things. 2. When it hath done that, it draws men on by degrees to the practice of it. 3. When men are engaged in the practice of sin,
but i• makes use of these arts of insinuation 1. It endeavours to raise a good opinion of it self by false colours and representations of things. 2. When it hath done that, it draws men on by Degrees to the practice of it. 3. When men Are engaged in the practice of since,
For now sin hath insinuated it self so far into him that no one can be thought a friend to the person, who is not so to his sins ▪ and they are then come to that heigh• of friendship and community of interests, to have common friends and common enemies.
For now since hath insinuated it self so Far into him that no one can be Thought a friend to the person, who is not so to his Sins ▪ and they Are then come to that heigh• of friendship and community of interests, to have Common Friends and Common enemies.
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Now all the discourses 〈 ◊ 〉 the freedom, and pleasure, and satisfaction of a man's mind in the practice of vertue appear very dull and insipi• things;
Now all the discourses 〈 ◊ 〉 the freedom, and pleasure, and satisfaction of a Man's mind in the practice of virtue appear very dull and insipi• things;
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whether they be from God or Nature, from Reason or Conscience, as long as they are restraints, they look on them as inconsistent with their notion of liberty.
whither they be from God or Nature, from Reason or Conscience, as long as they Are restraints, they look on them as inconsistent with their notion of liberty.
And next to those who threaten men with punishments in another World for what they do amiss in this, they account those the greatest Fools that first found out the distinction of good and evil,
And next to those who threaten men with punishments in Another World for what they do amiss in this, they account those the greatest Fools that First found out the distinction of good and evil,
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and just and unjust in the actions of men, What Fools (say they) were they to fasten dishonourable and reproachfull names on some of the most pleasant and beneficial actions of life? For thus a man is debarred that noble and manly Vice of Drunkenness for fear of losing the reputation of Sobriety;
and just and unjust in the actions of men, What Fools (say they) were they to fasten dishonourable and reproachful names on Some of the most pleasant and beneficial actions of life? For thus a man is debarred that noble and manly Vice of drunkenness for Fear of losing the reputation of Sobriety;
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But if there must be some restraints upon men, then we are to consider what restraints are just and reasonable, within whose bounds we are to contain our selves;
But if there must be Some restraints upon men, then we Are to Consider what restraints Are just and reasonable, within whose bounds we Are to contain our selves;
and whatever tends to the dishonour of God, to the injury of others, or to our own destruction, it is all the reason in the World we should abstain from.
and whatever tends to the dishonour of God, to the injury of Others, or to our own destruction, it is all the reason in the World we should abstain from.
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And so this imaginary notion of a boundless liberty will appear to be only one of the false colours that sin puts upon evil actions, on purpose to tempt men to the commission of them.
And so this imaginary notion of a boundless liberty will appear to be only one of the false colours that since puts upon evil actions, on purpose to tempt men to the commission of them.
and hurries a man on with the impetuous violence of passions, without considering the mischievous consequence which attends it, either as to his honour in this World, or his salvation in another.
and hurries a man on with the impetuous violence of passion, without considering the mischievous consequence which attends it, either as to his honour in this World, or his salvation in Another.
This danger which attends the pleasures of sin, was well represented in one of the Eastern Parables, of a man violently pursued by Wild Beasts to the top of a Precipice, where there was a Tree growing on the side of a great lake,
This danger which attends the pleasures of since, was well represented in one of the Eastern Parables, of a man violently pursued by Wild Beasts to the top of a Precipice, where there was a Tree growing on the side of a great lake,
But besides these soft and voluptuous sinners, (who are easily deceived and hardly drawn out of the snares they fall into) there are others of a more busie, restless,
But beside these soft and voluptuous Sinners, (who Are Easily deceived and hardly drawn out of the snares they fallen into) there Are Others of a more busy, restless,
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But surely the Devil thought him some extraordinary person, or else he would never have made so large an offer at first, viz. of no less than all the Kingdoms of the World, whereas very much less than one of these hath served to corrupt and debauch the minds of many who have been great pretenders to Piety and Vertue.
But surely the devil Thought him Some extraordinary person, or Else he would never have made so large an offer At First, viz. of no less than all the Kingdoms of the World, whereas very much less than one of these hath served to corrupt and debauch the minds of many who have been great pretenders to Piety and Virtue.
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It was indeed somewhat a hard condition the Devil joyned with his offer, to fall down and worship him, because he then designed not only a Victory but a Triumph;
It was indeed somewhat a hard condition the devil joined with his offer, to fallen down and worship him, Because he then designed not only a Victory but a Triumph;
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but with others he conceals the condition and draws them on by degrees, still rising higher and higher in his temptations, thereby feeding and enlarging their desires;
but with Others he conceals the condition and draws them on by Degrees, still rising higher and higher in his temptations, thereby feeding and enlarging their Desires;
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till the love of this World hath gotten such an entire possession of their hearts, that they scarce ever in good earnest think of another till their souls are passing into it.
till the love of this World hath got such an entire possession of their hearts, that they scarce ever in good earnest think of Another till their Souls Are passing into it.
2. But when sin hath so far insinuated it self to bring men to a better opinion of it, it doth not presently hurry them on to the greatest height of wickedness;
2. But when since hath so Far insinuated it self to bring men to a better opinion of it, it does not presently hurry them on to the greatest height of wickedness;
He is very uneasie to himself, and wisheth a thousand times he had never committed the sin, rather than to feel such horror and disquiet in his mind, upon the sense of it.
He is very uneasy to himself, and wishes a thousand times he had never committed the since, rather than to feel such horror and disquiet in his mind, upon the sense of it.
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But if this doth not make him presently repent, and resolve never to be guilty again of the same folly, (as in all reason it ought to do) then by time and company he wears off the impression of his guilt,
But if this does not make him presently Repent, and resolve never to be guilty again of the same folly, (as in all reason it ought to do) then by time and company he wears off the impression of his guilt,
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and can bear his part in that hellish Concert: and he that was so hardly brought to be wicked himself, may in a little time (as some men are strange proficients in wickedness) tempt and encourage others to the practice of it.
and can bear his part in that hellish Concert: and he that was so hardly brought to be wicked himself, may in a little time (as Some men Are strange proficients in wickedness) tempt and encourage Others to the practice of it.
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For whatever is become of Conscience, they may have such a sense of reputation lest, that they would not be thought Fools, and be contemned and despised by others.
For whatever is become of Conscience, they may have such a sense of reputation lest, that they would not be Thought Fools, and be contemned and despised by Others.
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Thus the greatest sinners love to herd themselves in a croud, and think it some poor defence for their sins, that they would have others believed to be as bad as they:
Thus the greatest Sinners love to heard themselves in a crowd, and think it Some poor defence for their Sins, that they would have Others believed to be as bad as they:
then all the weaknesses, and indiscretions of such, are sure to be enquired after, that so what is accounted vertue, may be thought only natural sourness of temper,
then all the Weaknesses, and indiscretions of such, Are sure to be inquired After, that so what is accounted virtue, may be Thought only natural sourness of temper,
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But if any such should be found in a miscarriage, what Joy and Triumph doth this make? what load of circumstances and aggravations do they lay upon them;
But if any such should be found in a miscarriage, what Joy and Triumph does this make? what load of Circumstances and aggravations do they lay upon them;
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And because it is impossible to defend their extravagant courses by Reason, the only way left for them is to make Satyrical Invectives against Reason ;
And Because it is impossible to defend their extravagant courses by Reason, the only Way left for them is to make Satyrical Invectives against Reason;
but it is pity such had not their wish, to have been Beasts rather than men, (if any men can make such a wish that have it not already) that they might have been less capable of doing mischief among mankind;
but it is pity such had not their wish, to have been Beasts rather than men, (if any men can make such a wish that have it not already) that they might have been less capable of doing mischief among mankind;
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because God gives them a space to repent? Is it necessary that if God doth punish at all, he must do it presently? that would seem to be rage and fury,
Because God gives them a Molle to Repent? Is it necessary that if God does Punish At all, he must do it presently? that would seem to be rage and fury,
Cannot judgment be duly executed, unless the Judge break open the Prison doors, and torment the Malefactor in his chains? Why may not God respite the punishment of sinners,
Cannot judgement be duly executed, unless the Judge break open the Prison doors, and torment the Malefactor in his chains? Why may not God respite the punishment of Sinners,
when he pleases, to another state, since he hath declared that he hath appointed a day wherein he will judge the World in righteousness? What incongruity is there in this to any principle of reason or justice? Will not this time of God's patience, be a sufficient vindication of his lenity and goodness in order to the drawing men to repentance? And will not the day of his future judgment be a full vindication of his justice? Will not the insupportable horrors of a miserable eternity discover far more God's abhorrence of sin,
when he Pleases, to Another state, since he hath declared that he hath appointed a day wherein he will judge the World in righteousness? What incongruity is there in this to any principle of reason or Justice? Will not this time of God's patience, be a sufficient vindication of his lenity and Goodness in order to the drawing men to Repentance? And will not the day of his future judgement be a full vindication of his Justice? Will not the insupportable horrors of a miserable eternity discover Far more God's abhorrence of since,
than present sufferings in this life, which, the greater they are, the less they continue? But all this false way of reasoning ariseth from that gross piece of self-flattery that such do imagine God to be like themselves;
than present sufferings in this life, which, the greater they Are, the less they continue? But all this false Way of reasoning arises from that gross piece of Self-flattery that such do imagine God to be like themselves;
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and they had so much power in their hands to punish them as he has, without any fear of revenge upon themselves, they would be sure to dispatch them presently ▪ but because they see God doth it not, therefore they conclude that all the talk of God's anger and hatred against sin is without ground:
and they had so much power in their hands to Punish them as he has, without any Fear of revenge upon themselves, they would be sure to dispatch them presently ▪ but Because they see God does it not, Therefore they conclude that all the talk of God's anger and hatred against since is without ground:
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but the Psalmist adds, how ill he took this at mens hands, and that he would one day make them know the difference between the forbearance of sinners,
but the Psalmist adds, how ill he took this At men's hands, and that he would one day make them know the difference between the forbearance of Sinners,
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2. Men are hardned by the deceitfulness of sin, from the hopes of their future repentance. For that is one of the great cheats of sin, that every one thinks he can repent and shake off his sins when he hath a mind to do it.
2. Men Are hardened by the deceitfulness of since, from the hope's of their future Repentance. For that is one of the great cheats of since, that every one thinks he can Repent and shake off his Sins when he hath a mind to do it.
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Most of those that believe a God and a judgment to come, and yet continue in sin, do it upon this presumption, that one time or other, they shall leave their sins,
Most of those that believe a God and a judgement to come, and yet continue in since, do it upon this presumption, that one time or other, they shall leave their Sins,
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why so much haste? there will be trouble enough in it when you must do it, what need you bring it so fast upon you? Are not you likely to hold out a great many years yet? what pity it is to lose so much of the pleasure of life,
why so much haste? there will be trouble enough in it when you must do it, what need you bring it so fast upon you? are not you likely to hold out a great many Years yet? what pity it is to loose so much of the pleasure of life,
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how much more doth it become us to do it, who expect to be called to an account at the great day for the discharge of our trust in this matter? It is a dreadfull passage we read of in the Prophet Ezekiel, and enough to make our ears to tingle at the repeating it, When I say unto the wicked, O wicked man thou shalt surely die,
how much more does it become us to do it, who expect to be called to an account At the great day for the discharge of our trust in this matter? It is a dreadful passage we read of in the Prophet Ezekielem, and enough to make our ears to tingle At the repeating it, When I say unto the wicked, Oh wicked man thou shalt surely die,
for what will become of us, if not only our own faults (which God knows are too many) but other mens shall be charged upon us? when either through neglect,
for what will become of us, if not only our own Faults (which God knows Are too many) but other men's shall be charged upon us? when either through neglect,
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and can we discharge that, as we ought to do, if we do not with all faithfulness warn men of the danger they run into through the deceitfulness of sin? It were happy for us if we could say, that all the Lord's people are holy ;
and can we discharge that, as we ought to do, if we do not with all faithfulness warn men of the danger they run into through the deceitfulness of since? It were happy for us if we could say, that all the Lord's people Are holy;
but what pleasure is it to rake into the sores, or to reprove the Vices of a degenerate age? to be thought troublesome and impertinent, if we do our duty;
but what pleasure is it to rake into the sores, or to reprove the Vices of a degenerate age? to be Thought troublesome and impertinent, if we do our duty;
but our business is, to beseech and exhort them by the mercies of God, by the sufferings of Christ, by the love and tenderness they have for their immortal souls, that they would to day, while it is called to day, take heed lest they be hardned through the deceitfulness of sin.
but our business is, to beseech and exhort them by the Mercies of God, by the sufferings of christ, by the love and tenderness they have for their immortal Souls, that they would to day, while it is called to day, take heed lest they be hardened through the deceitfulness of since.
What need have we to take care of being deceived by that, which hath been too hard for the best, the wisest, and the greatest of men? Man in his best state,
What need have we to take care of being deceived by that, which hath been too hard for the best, the Wisest, and the greatest of men? Man in his best state,
even that of Innocency, was deceived by the insinuations of sin ▪ when there was no matter within for the temptation to work upon, no reason suggested that could move a common understanding, no interest or advantage that could sway him;
even that of Innocency, was deceived by the insinuations of since ▪ when there was no matter within for the temptation to work upon, no reason suggested that could move a Common understanding, no Interest or advantage that could sway him;
or the bare curiosity of trying an experiment what the effects would be of tasting the forbidden fruit. And ever since so general hath the corruption of mankind been,
or the bore curiosity of trying an experiment what the effects would be of tasting the forbidden fruit. And ever since so general hath the corruption of mankind been,
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If wisdom and experience would have secured men, we should have thought, of all men in the World, Solomon the least in danger of being deceived by the insinuations of sin, who had given such excellent cautions against those very snares he fell into himself;
If Wisdom and experience would have secured men, we should have Thought, of all men in the World, Solomon the least in danger of being deceived by the insinuations of since, who had given such excellent cautions against those very snares he fell into himself;
yet have, notwithstanding all this, been enslaved themselves by some mean lust, and destroyed by the power of an effeminate passion? What can be strong enough to resist those charms, which neither innocency,
yet have, notwithstanding all this, been enslaved themselves by Some mean lust, and destroyed by the power of an effeminate passion? What can be strong enough to resist those charms, which neither innocency,
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How strangely infatuated are those through the deceitfulness of sin, who think with themselves, that after they have spent their lives in sin, they shall make God amends by a few dying groans,
How strangely infatuated Are those through the deceitfulness of since, who think with themselves, that After they have spent their lives in since, they shall make God amends by a few dying groans,
and pretend every year to repent, and yet are every year as bad, if not worse than other? Why are not the fruits of repentance seen in the amendment of life for one year,
and pretend every year to Repent, and yet Are every year as bad, if not Worse than other? Why Are not the fruits of Repentance seen in the amendment of life for one year,
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or a month, or one bare week? Is it not worth while to do so little for him, that hath done so much for you? Methinks, common ingenuity might prevail with men, at least to let God have some part of their lives entire to himself, without interfering with the Devil.
or a Monn, or one bore Week? Is it not worth while to do so little for him, that hath done so much for you? Methinks, Common ingenuity might prevail with men, At least to let God have Some part of their lives entire to himself, without interfering with the devil.
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for why should men ever intend to repent, if they did not think it necessary? and if they think it necessary and yet do it not, it is plain there is something within them stronger than Conscience, which keeps them from it.
for why should men ever intend to Repent, if they did not think it necessary? and if they think it necessary and yet do it not, it is plain there is something within them Stronger than Conscience, which keeps them from it.
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So that he that intends to repent, and yet lives in sin, hath that aggravation of sin above others, that he sins against his Conscience all that time.
So that he that intends to Repent, and yet lives in since, hath that aggravation of since above Others, that he Sins against his Conscience all that time.
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With what disdain and contempt do those proud and lofty sinners, who are once arrived at this height of wickedness, look down upon all those, who endeavour by Reason and Scripture to convince them of their sins!
With what disdain and contempt do those proud and lofty Sinners, who Are once arrived At this height of wickedness, look down upon all those, who endeavour by Reason and Scripture to convince them of their Sins!
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To what purpose is all this about Repentance? why should not men be let alone to do as they think fit? for let them preach their hearts out, men will do as they please.
To what purpose is all this about Repentance? why should not men be let alone to do as they think fit? for let them preach their hearts out, men will do as they please.
for there is no judgment short of hell, like to the being given up to a reprobate sense: for all the most weighty arguments and most forcible perswasions are to such but like showers falling upon a Rock, that make some noise and slide off again,
for there is no judgement short of hell, like to the being given up to a Reprobate sense: for all the most weighty Arguments and most forcible persuasions Are to such but like showers falling upon a Rock, that make Some noise and slide off again,
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SERMON IV. Preached on the FAST-DAY, AT St. Margaret's Westminster. Novemb. 13. 1678. 1 Sam. XII. 24, 25. Only fear the Lord, and serve him in truth with all your heart:
SERMON IV. Preached on the FAST-DAY, AT Saint Margaret's Westminster. November 13. 1678. 1 Sam. XII. 24, 25. Only Fear the Lord, and serve him in truth with all your heart:
IT hath been well observed by some, that those who look at a distance upon humane affairs are apt to think that the good or bad success of them depends wholly upon the Wisdom and Conduct of those who manage them;
IT hath been well observed by Some, that those who look At a distance upon humane affairs Are apt to think that the good or bad success of them depends wholly upon the Wisdom and Conduct of those who manage them;
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others who look nearer into them and discern the many intervening and unforeseen accidents which often alter and disappoint the Counsels of men, are ready to attribute the events of things rather to Chance than Wisdom:
Others who look nearer into them and discern the many intervening and unforeseen accidents which often altar and disappoint the Counsels of men, Are ready to attribute the events of things rather to Chance than Wisdom:
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but those who have made the deepest search and the strictest enquiry, have most firmly believed a Divine Providence which over-rules all the Counsels and Affairs of men;
but those who have made the Deepest search and the Strictest enquiry, have most firmly believed a Divine Providence which overrules all the Counsels and Affairs of men;
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and sometimes blasts the most probable designs, sometimes prospers the most unlikely attempts, to let us see that though there be many devices in mens hearts, yet the Counsel of the Lord that shall stand.
and sometime blasts the most probable designs, sometime prospers the most unlikely attempts, to let us see that though there be many devices in men's hearts, yet the Counsel of the Lord that shall stand.
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We live in an Age not over prone to admire and take notice of any remarkable instances of Divine Providence either in our preservation from dangers or deliverances out of them;
We live in an Age not over prove to admire and take notice of any remarkable instances of Divine Providence either in our preservation from dangers or Deliverances out of them;
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and such is the concernment of others, to bassle all evidences of truth wherein their own guilt is involved, that they all agree in robbing God of the honour of his Mercy,
and such is the concernment of Others, to bassle all evidences of truth wherein their own guilt is involved, that they all agree in robbing God of the honour of his Mercy,
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and hath given us the liberty and opportunity of this day to meet together to implore the continuance of his favour and mercy towards us in the preservation of his Majesty's person;
and hath given us the liberty and opportunity of this day to meet together to implore the Continuance of his favour and mercy towards us in the preservation of his Majesty's person;
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When we look back upon the History of this Church ever since the Reformation of it, we may observe such a wonderfull series of Divine Providence going along with it, that we have the less reason to be discouraged with present difficulties,
When we look back upon the History of this Church ever since the Reformation of it, we may observe such a wonderful series of Divine Providence going along with it, that we have the less reason to be discouraged with present difficulties,
But after it not only survived these flames, but enjoyed a firm establishment under the care and conduct of a wise and cautious Government, what restless endeavours, what secret plots, what horrid conspiracies, what foreign attempts, what domestick treasons were carried on during the Reign of Queen Elizabeth? And yet, which is very considerable,
But After it not only survived these flames, but enjoyed a firm establishment under the care and conduct of a wise and cautious Government, what restless endeavours, what secret plots, what horrid conspiracies, what foreign attempts, what domestic treasons were carried on during the Reign of Queen Elizabeth? And yet, which is very considerable,
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and to give her a long and a prosperous Reign, when two of her Neighbour Princes were assassinated for not being zealous enough in the Popish Cause though they professed to own and maintain it.
and to give her a long and a prosperous Reign, when two of her Neighbour Princes were assassinated for not being zealous enough in the Popish Cause though they professed to own and maintain it.
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And it is but a very little time since you met together in this place to celebrate the memory of a mighty deliverance which both King and Kingdom, and together with them our Church received from that never to be forgotten conspiracy of the Gunpowder Treason in her Successor's Reign.
And it is but a very little time since you met together in this place to celebrate the memory of a mighty deliverance which both King and Kingdom, and together with them our Church received from that never to be forgotten Conspiracy of the Gunpowder Treason in her Successor's Reign.
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Especially if we do not fail in the performance of that duty which God expects from us in order to our own preservation, which is delivered by Samuel to the people of Israel, in the words of the Text:
Especially if we do not fail in the performance of that duty which God expects from us in order to our own preservation, which is Delivered by Samuel to the people of Israel, in the words of the Text:
But if they would not hearken to this wise Counsel, but go on in their sins, he tells them what the fatal consequence would be, not to themselves only, but to their King too:
But if they would not harken to this wise Counsel, but go on in their Sins, he tells them what the fatal consequence would be, not to themselves only, but to their King too:
Which advice will appear to deserve our serious consideration this day, if we either regard (1.) The Person who gave it. (2) The Occasion of giving it. (3.) The Matter contained in it.
Which Advice will appear to deserve our serious consideration this day, if we either regard (1.) The Person who gave it. (2) The Occasion of giving it. (3.) The Matter contained in it.
a Person of great Wisdom, and long experience in Government, and therefore very able to judge concerning the proper causes of a Nation's Prosperity and Ruine.
a Person of great Wisdom, and long experience in Government, and Therefore very able to judge Concerning the proper Causes of a Nation's Prosperity and Ruin.
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and at last the Ark of God it self taken by their enemies, and their leaders destroyed, at which sad news, Eli, who had judged Israel forty years, fell backwards and so ended his days:
and At last the Ark of God it self taken by their enemies, and their leaders destroyed, At which sad news, Eli, who had judged Israel forty Years, fell backwards and so ended his days:
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while they were under the sense of their present miseries, Samuel puts them into the most hopefull way for their deliverance, which was by a reformation of Religion among them, by returning to the Lord with all their hearts, and putting away their strange gods,
while they were under the sense of their present misery's, Samuel puts them into the most hopeful Way for their deliverance, which was by a Reformation of Religion among them, by returning to the Lord with all their hearts, and putting away their strange God's,
But besides this, Samuel appoints a publick and solemn Feast of all Israel at Mizpeh; And Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the Lord.
But beside this, Samuel appoints a public and solemn Feast of all Israel At Mizpeh; And Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the Lord.
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Mizpeh, a City in the confin• of Judah and Benjamin, as Masius an• others observe, was the place where th• States of Israel were wont to be assembled together upon any great and important occasion;
Mizpeh, a city in the confin• of Judah and Benjamin, as Masius an• Others observe, was the place where th• States of Israel were wont to be assembled together upon any great and important occasion;
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where there was • place on purpose for them to meet i• and an Altar, and House of Prayer 〈 ◊ 〉 the publick Worship of God: and therefore it is said, Judg. 20.1.
where there was • place on purpose for them to meet i• and an Altar, and House of Prayer 〈 ◊ 〉 the public Worship of God: and Therefore it is said, Judges 20.1.
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and there the chief• all the Tribes of Israel presented themselves in the Assembly of the People of Go• And therefore Samuel chuseth this as th• fittest place for them to fast and pra• and confess their sins in,
and there the chief• all the Tribes of Israel presented themselves in the Assembly of the People of Go• And Therefore Samuel chooseth this as th• Fittest place for them to fast and pra• and confess their Sins in,
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W• do not read in Scripture of any mor• publick and solemn Fast of the Peopl• of Israel kept with greater signs of tru• humiliation than this at Mizpeh was;
W• do not read in Scripture of any mor• public and solemn Fast of the Peopl• of Israel kept with greater Signs of tru• humiliation than this At Mizpeh was;
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fo• the pouring out of water was used among them either to represent their own despera•e condition without God's help ▪ that they were as water spilt upon th• ground;
fo• the pouring out of water was used among them either to represent their own despera•e condition without God's help ▪ that they were as water spilled upon th• ground;
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And to let mankind see what influence a general and serious Fasting and Humiliation hath upon the welfare of a Nation, we find from the day of this Fast at Mizpeh the affairs of Israel began to turn for the better.
And to let mankind see what influence a general and serious Fasting and Humiliation hath upon the welfare of a nation, we find from the day of this Fast At Mizpeh the affairs of Israel began to turn for the better.
For the Philistins thought they had an advantage against the Israelites by this general meeting, and hoped to surprize them while they kept their Fast in Mizpeh ;
For the philistines Thought they had an advantage against the Israelites by this general meeting, and hoped to surprise them while they kept their Fast in Mizpeh;
and they came trembling to Samuel, praying him that he would not cease to cry unto the Lord their God for them, that he would save them out of the hand of the Philistins.
and they Come trembling to Samuel, praying him that he would not cease to cry unto the Lord their God for them, that he would save them out of the hand of the philistines.
who managed their affairs with so much wisdom and piety, with so much faithfulness and integrity, with so much courage and constancy, with so much care and industry, with so much success and prosperity.
who managed their affairs with so much Wisdom and piety, with so much faithfulness and integrity, with so much courage and constancy, with so much care and industry, with so much success and Prosperity.
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but fixed at his house in Ramah, and placed his Sons in Beersheba ; these not following their Father's steps, were soon accused of male-administration;
but fixed At his house in Ramah, and placed his Sons in Beersheba; these not following their Father's steps, were soon accused of maladministration;
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for their Government was of that Form already, God himself being their King, and appointing such Vicegerents as he thought fit to manage their affairs under him.
for their Government was of that From already, God himself being their King, and appointing such Vicegerents as he Thought fit to manage their affairs under him.
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But wherein then lay this great sin of the Israelites in asking a King, when God himself had provided by his Law, that they should have a King when they were settled in their own Land? And yet we find the Israelites at last confess, We have added unto all our sins this evil to ask us a King.
But wherein then lay this great since of the Israelites in asking a King, when God himself had provided by his Law, that they should have a King when they were settled in their own Land? And yet we find the Israelites At last confess, We have added unto all our Sins this evil to ask us a King.
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Their great fault was, that they were so impetuous and violent in their desires, that they would not wait for Samuel 's decease whom God had raised up among them,
Their great fault was, that they were so impetuous and violent in their Desires, that they would not wait for Samuel is decease whom God had raised up among them,
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and they had no reason to lay him aside for his Sons faults, but they made use of that only as a colour for their own self-willed humour and affectation of being like to other Nations. However God commands Samuel to yield to them;
and they had no reason to lay him aside for his Sons Faults, but they made use of that only as a colour for their own self-willed humour and affectation of being like to other nations. However God commands Samuel to yield to them;
being delivered by Samuel at so great a solemnity in which he delivers up the Government into the hands of their King, (1.) With a great protestation of his own integrity, with an appeal to their own Consciences concerning it, and they freely give a large testimony of it. (2.) He upbraids them with their ingratitude towards God time after time;
being Delivered by Samuel At so great a solemnity in which he delivers up the Government into the hands of their King, (1.) With a great protestation of his own integrity, with an appeal to their own Consciences Concerning it, and they freely give a large testimony of it. (2.) He upbraids them with their ingratitude towards God time After time;
(3.) Notwithstanding their sin in so unseasonable a demand, yet he tells them they might be happy under his Government if they did sincerely keep to their established Religion and obey the Laws of God. This he delivers,
(3.) Notwithstanding their since in so unseasonable a demand, yet he tells them they might be happy under his Government if they did sincerely keep to their established Religion and obey the Laws of God. This he delivers,
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and obey his voice, and not rebell against the Commandment of the Lord, then shall both ye and also the King that reigneth over you, continue following the Lord your God; i. e.
and obey his voice, and not rebel against the Commandment of the Lord, then shall both you and also the King that Reigneth over you, continue following the Lord your God; i. e.
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But I will teach you the good and the right way And then these words immediately follow, Only fear the Lord, and serve him in truth with all your heart, &c. 3. These words are most considerable for the Matter contained in them;
But I will teach you the good and the right Way And then these words immediately follow, Only Fear the Lord, and serve him in truth with all your heart, etc. 3. These words Are most considerable for the Matter contained in them;
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(2.) The best means for the welfare and preservation of it, viz. maintaining and practising the true Religion; Only fear the Lord and serve him in truth with all your heart.
(2.) The best means for the welfare and preservation of it, viz. maintaining and practising the true Religion; Only Fear the Lord and serve him in truth with all your heart.
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The first of these will be the main subject of my present Discourse, viz. The influence which continuance in sin hath upon a Kingdom's ruin. If we believe Moses and the Prophets, we cannot question the truth of this concerning the People of Israel ;
The First of these will be the main Subject of my present Discourse, viz. The influence which Continuance in since hath upon a Kingdom's ruin. If we believe Moses and the prophets, we cannot question the truth of this Concerning the People of Israel;
Moses assured them, that all the strength, and force, and combination of their enemies should do them no prejudice as long as they obey'd the Laws of God ;
Moses assured them, that all the strength, and force, and combination of their enemies should do them no prejudice as long as they obeyed the Laws of God;
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but if they would not do his Commandments, but despise his Statutes and abhor his Judgments, all the care and policy they could use would not be able to keep off the most dismal judgments which ever befell a Nation, I will even appoint over you terror, consumption and the burning Ague;
but if they would not do his commandments, but despise his Statutes and abhor his Judgments, all the care and policy they could use would not be able to keep off the most dismal Judgments which ever befell a nation, I will even appoint over you terror, consumption and the burning Ague;
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And if you will not for all this hearken unto me, then will I punish you seven times more for your sins, so he proceeds to the end of the Chapter, still rising higher and higher, according to the greatness of their provocations.
And if you will not for all this harken unto me, then will I Punish you seven times more for your Sins, so he proceeds to the end of the Chapter, still rising higher and higher, according to the greatness of their provocations.
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and horrible Curses, such as would make ones ears tingle to hear them, upon their refractoriness and disobedience, The Lord shall send thee cursing, vexation and rebuke, in all that thou settest thine hand unto for to do;
and horrible Curses, such as would make ones ears tingle to hear them, upon their refractoriness and disobedience, The Lord shall send thee cursing, vexation and rebuke, in all that thou settest thine hand unto for to do;
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When the Prophet Jeremiah saw dreadfull calamities coming upon his people, he cries out, Thy way and thy doings have procured these things unto thee, this is thy wickedness because it is bitter,
When the Prophet Jeremiah saw dreadful calamities coming upon his people, he cries out, Thy Way and thy doings have procured these things unto thee, this is thy wickedness Because it is bitter,
Ezekiel tells them there was no hope to escape being destroyed, but by speedy and sincere Repentance, Repent and turn your selves from all your transgressions,
Ezekielem tells them there was no hope to escape being destroyed, but by speedy and sincere Repentance, repent and turn your selves from all your transgressions,
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But here a material question may be asked, whether this connection between their doing wickedly, and being consumed were not by vertue of that political Covenant between God and the people of Israel which was peculiar to themselves? and how far it may be just and reasonable to argue concerning the case of other Nations, with whom God hath entred •nto no such Covenant, as he did with them?
But Here a material question may be asked, whither this connection between their doing wickedly, and being consumed were not by virtue of that political Covenant between God and the people of Israel which was peculiar to themselves? and how Far it may be just and reasonable to argue Concerning the case of other nations, with whom God hath entered •nto no such Covenant, as he did with them?
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For since mankinds entring into society is both necessary and advantageous to them; and God doth not barely permit and approve, but dispose and incline men to it;
For since mankinds entering into society is both necessary and advantageous to them; and God does not barely permit and approve, but dispose and incline men to it;
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and to distribute rewards and punishments according to the nature of their actions; which must either be done in this world, or it cannot be done at all;
and to distribute rewards and punishments according to the nature of their actions; which must either be done in this world, or it cannot be done At all;
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for all those bonds are dissolved by death, and men shall not answer for their sins by Kingdoms and Nations in another world, but every man shall give an account of himself unto God.
for all those bonds Are dissolved by death, and men shall not answer for their Sins by Kingdoms and nations in Another world, but every man shall give an account of himself unto God.
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or for wicked men to escape punishment in this Life, because the great day of recompence is to come, wherein there will be a Revelation of the righteous judgment of God:
or for wicked men to escape punishment in this Life, Because the great day of recompense is to come, wherein there will be a Revelation of the righteous judgement of God:
and therefore it is more reasonable to suppose the rewards and punishments of such shall be in this life according to the measure and proportion of their sins.
and Therefore it is more reasonable to suppose the rewards and punishments of such shall be in this life according to the measure and proportion of their Sins.
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(1.) Because it charges guilt upon Nations as well as upon particular Persons. And in case of uncertain murder, If one be found slain in the Land, which the Lord thy God giveth thee to possess it, lying in the field,
(1.) Because it charges guilt upon nations as well as upon particular Persons. And in case of uncertain murder, If one be found slave in the Land, which the Lord thy God gives thee to possess it, lying in the field,
and the Jews say, the soul of a person innocently murder'd hovers up and down the earth crying for vengeance, till the guilty persons be found out and punished,
and the jews say, the soul of a person innocently murdered hovers up and down the earth crying for vengeance, till the guilty Persons be found out and punished,
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But there are other sins which con•ract a National guilt, when the Auth•rity of a Nation, either gives too much countenance and encouragement to the practice of them,
But there Are other Sins which con•ract a National guilt, when the Auth•rity of a nation, either gives too much countenance and encouragement to the practice of them,
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This was the reason given why Abraham 's Children must stay to the fourth Generation before they come to the possession of the promised Land, for the iniquity of the Amorites is not yet full.
This was the reason given why Abraham is Children must stay to the fourth Generation before they come to the possession of the promised Land, for the iniquity of the amorites is not yet full.
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Where it is plain that God doth consider Nations as distinct bodies, the measure of whose sins is taken after another manner than that of particular persons;
Where it is plain that God does Consider nations as distinct bodies, the measure of whose Sins is taken After Another manner than that of particular Persons;
Men may ask why the Canaanites in Joshua 's time were dealt with so severely, that nothing but utter extirpation would satisfie the Justice of God against them? But God prevents that objection by letting Abraham know how much patience and long-suffering he used towards them, waiting till the fourth Generation ;
Men may ask why the Canaanites in joshua is time were dealt with so severely, that nothing but utter extirpation would satisfy the justice of God against them? But God prevents that objection by letting Abraham know how much patience and long-suffering he used towards them, waiting till the fourth Generation;
and when their iniquities still encreased, and every Age added to the guilt of the foregoing, the burden grew too heavy for them to bear it any longer,
and when their iniquities still increased, and every Age added to the guilt of the foregoing, the burden grew too heavy for them to bear it any longer,
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(3.) Because it attributes the great Revolutions of Government to a particular Providence of God, God is the Judge, or the supreme Arbitrator of the affairs of the world, he pulleth down one and setteth up another.
(3.) Because it attributes the great Revolutions of Government to a particular Providence of God, God is the Judge, or the supreme Arbitrator of the affairs of the world, he pulls down one and sets up Another.
Which doth not found any right of Dominion (as some fansied till the argument from Providence was returned with greater force upon themselves) but it shews that when God pleases to make use of Persons or Nations as the Scourges in his hand to punish a People with, he gives them success above their hopes or expectations:
Which does not found any right of Dominion (as Some fancied till the argument from Providence was returned with greater force upon themselves) but it shows that when God Pleases to make use of Persons or nations as the Scourges in his hand to Punish a People with, he gives them success above their hope's or Expectations:
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which makes them like people intoxicated and deprived of that apprehension of danger, of that judgment and consideration to prevent it, which at other times they have.
which makes them like people intoxicated and deprived of that apprehension of danger, of that judgement and consideration to prevent it, which At other times they have.
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God takes away the wisdom of the Wise, and the understanding of the Prudent, and the resolution of the men of courage, that they all stand amazed and confounded, not knowing how to give or take advice;
God Takes away the Wisdom of the Wise, and the understanding of the Prudent, and the resolution of the men of courage, that they all stand amazed and confounded, not knowing how to give or take Advice;
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but it is a fatal symptom upon a Nation when their hearts fail them for fear, that they dare not do the duty which they owe to God, to their King, and to their Country. God forbid that any should exceed the bounds of their duty to prevent their fears,
but it is a fatal Symptom upon a nation when their hearts fail them for Fear, that they Dare not do the duty which they owe to God, to their King, and to their Country. God forbid that any should exceed the bounds of their duty to prevent their fears,
But on the other side, when God raises up a Nation to be a Scourge to other Nations, he inspires them with a new spirit and courage, unites their counsels, removes their difficulties or carries them easily through them,
But on the other side, when God raises up a nation to be a Scourge to other nations, he inspires them with a new Spirit and courage, unites their Counsels, removes their difficulties or carries them Easily through them,
Look over all the mighty Revolutions which have hapned in the Kingdoms and Empires of the World, and the more ye search and consider and compare things together, the greater truth you will find in this observation.
Look over all the mighty Revolutions which have happened in the Kingdoms and Empires of the World, and the more you search and Consider and compare things together, the greater truth you will find in this observation.
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When God designed to punish the Eastern Nations for their transgressions, then the Babylonian Monarchy rose so fast and spread so far, that nothing was able to stand before it.
When God designed to Punish the Eastern nations for their transgressions, then the Babylonian Monarchy rose so fast and spread so Far, that nothing was able to stand before it.
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The combinations of the Kings of Judah, and Edom, and Moab, and Tyre, and Sidon, and Egypt were but like the Withs which the Philistins bound Sampson with, which he brake in sunder as a thread of Tow is broken when it toucheth the fire.
The combinations of the Kings of Judah, and Edom, and Moab, and Tyre, and Sidon, and Egypt were but like the Withs which the philistines bound Sampson with, which he brake in sunder as a thread of Tow is broken when it touches the fire.
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and at last the Cup passes round, and Nineveh 's turn comes to drink deep of this Cup of Fury, and she was laid wast for returning to her sins after Repentance.
and At last the Cup passes round, and Nineveh is turn comes to drink deep of this Cup of Fury, and she was laid wast for returning to her Sins After Repentance.
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if God by his Providence had not strangely made way for his success by infatuating the Counsels of Darius, so as to give him those advantages against himself he could never have hoped for.
if God by his Providence had not strangely made Way for his success by infatuating the Counsels of Darius, so as to give him those advantages against himself he could never have hoped for.
but when God hath pleased to let loose the most rude, and barbarous, and unexperienced Nations in matters of War, upon the most flourishing Kingdoms, the most disciplin'd Armies, the most fortified Cities, they have in spite of all opposition over-run, overcome, and overthrown them.
but when God hath pleased to let lose the most rude, and barbarous, and unexperienced nations in matters of War, upon the most flourishing Kingdoms, the most disciplined Armies, the most fortified Cities, they have in spite of all opposition overrun, overcome, and overthrown them.
Who could have thought that the cowardly Goths (as they were then esteemed) the barbarous Vand•ls, and the despicable Hunns, could have made such havock and devastations in the Roman Empire, that in fifty years time, more of it was lost and destroyed by their means,
Who could have Thought that the cowardly Gothis (as they were then esteemed) the barbarous Vand•ls, and the despicable Hunns, could have made such havoc and devastations in the Roman Empire, that in fifty Years time, more of it was lost and destroyed by their means,
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than had been gained in a thousand? It would make ones heart bleed to read the miseries which all the parts of the Roman Empire suffered, where these Barbarians prevailed;
than had been gained in a thousand? It would make ones heart bleed to read the misery's which all the parts of the Roman Empire suffered, where these Barbarians prevailed;
and met with such an unaccountable success in all his undertakings, that he called himself Flagellum Dei, The Scourge in God's hand to chastise the wickedness and follies of men that called themselves Christians, and did not live like such.
and met with such an unaccountable success in all his undertakings, that he called himself Flagellum Dei, The Scourge in God's hand to chastise the wickedness and follies of men that called themselves Christians, and did not live like such.
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Machiavel himself takes notice of so strange a difference in the Conduct and success of the Romans at different times, that he saith, they could hardly be imagined to be the same People ;
Machiavel himself Takes notice of so strange a difference in the Conduct and success of the Romans At different times, that he Says, they could hardly be imagined to be the same People;
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and after all his attempts to find out other causes, he at last is forced to conclude that there is a superiour cause to the Counsels of men which governs the affairs of mankind, which he calls Fate, and we much better, the Providence of God. Some learned Physicians are of opinion that when diseases are not curable by common remedies, there is in them NONLATINALPHABET, something divine,
and After all his attempts to find out other Causes, he At last is forced to conclude that there is a superior cause to the Counsels of men which governs the affairs of mankind, which he calls Fate, and we much better, the Providence of God. some learned Physicians Are of opinion that when diseases Are not curable by Common remedies, there is in them, something divine,
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thus in the alterations of States and Kingdoms, there is often a NONLATINALPHABET, a more than ordinary hand of God, in which cases the best means we can use to prevent danger is by Fasting and Prayer, by true repentance and speedy Reformation of our evil ways.
thus in the alterations of States and Kingdoms, there is often a, a more than ordinary hand of God, in which cases the best means we can use to prevent danger is by Fasting and Prayer, by true Repentance and speedy Reformation of our evil ways.
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And where repentance hath intervened between the threatning and execution of judgment, God hath shewed wonderfull kindness either in stopping, removing,
And where Repentance hath intervened between the threatening and execution of judgement, God hath showed wonderful kindness either in stopping, removing,
How many objections would the Infidels and Scepticks of our Age have made against such a Message as this? They would rather have concluded the Prophet Mad, than have been perswaded to repent by him.
How many objections would the Infidels and Sceptics of our Age have made against such a Message as this? They would rather have concluded the Prophet Mad, than have been persuaded to Repent by him.
And what then? Would God disparage the reputation of his Prophet, and alter the sentence he had sent him so far to denounce against them? What hopes had he given them of mercy if they repented? It appears they had nothing but general presumptions, Who can tell, if God will turn and repent, and turn away from his fierce anger that we perish not? Yet sincere repentance being performed upon no greater assurance than this, prevailed so with God, that he repented of the evil that he said he would do unto them, and he did it not.
And what then? Would God disparage the reputation of his Prophet, and altar the sentence he had sent him so Far to denounce against them? What hope's had he given them of mercy if they repented? It appears they had nothing but general presumptions, Who can tell, if God will turn and Repent, and turn away from his fierce anger that we perish not? Yet sincere Repentance being performed upon no greater assurance than this, prevailed so with God, that he repented of the evil that he said he would do unto them, and he did it not.
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2. In removing his hand when it hath struck. When David 's vanity transported him so far, that without any necessity he would know the Number of his People ;
2. In removing his hand when it hath struck. When David is vanity transported him so Far, that without any necessity he would know the Number of his People;
notwithstanding this, God sends a plague among the People, which touched David to the quick, as a tender Father is most sensibly punished in the loss of his Children ;
notwithstanding this, God sends a plague among the People, which touched David to the quick, as a tender Father is most sensibly punished in the loss of his Children;
and to say, Hast thou found me, O mine enemy ? The Prophet having this fair opportunity followed the blow he had given him so home, that Ahab was not able to stand before him:
and to say, Hast thou found me, Oh mine enemy? The Prophet having this fair opportunity followed the blow he had given him so home, that Ahab was not able to stand before him:
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for it is said, that when Ahab heard the terrible judgments God denounced against him for his sins, he rent his cloaths, and put Sackcloth upon his flesh and fasted,
for it is said, that when Ahab herd the terrible Judgments God denounced against him for his Sins, he rend his clothes, and put sackcloth upon his Flesh and fasted,
When the sins of a Nation are grown to a great height, and become ripe for vengeance, the best Princes can obtain no more than not seeing the evil in their own days, as in the case of Josiah who was an excellent Prince, and a true lover of God and his Law, yet the people continued so hardned in their sins,
When the Sins of a nation Are grown to a great height, and become ripe for vengeance, the best Princes can obtain no more than not seeing the evil in their own days, as in the case of Josiah who was an excellent Prince, and a true lover of God and his Law, yet the people continued so hardened in their Sins,
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And to Judah after Josias his death, God punctually made good this threatning in the Text, But if ye shall still do wickedly, ye shall be consumed both ye and your King.
And to Judah After Josiah his death, God punctually made good this threatening in the Text, But if you shall still do wickedly, you shall be consumed both you and your King.
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II. The second particular is, That according to the usual method of Providence the state or condition of a People is better or worse according to the general nature of their Actions. If they be good and vertuous, carefull to please God, just, sober, chast, mercifull, diligent observers of God's Laws and their own,
II The second particular is, That according to the usual method of Providence the state or condition of a People is better or Worse according to the general nature of their Actions. If they be good and virtuous, careful to please God, just, Sobrium, chaste, merciful, diligent observers of God's Laws and their own,
Whereas loose principles, and bad practices, and extravagant desires naturally dispose men to endeavour changes and alterations, in hopes of bettering themselves by them ▪ and the prevalency of Vice doth unhing Government,
Whereas lose principles, and bad practices, and extravagant Desires naturally dispose men to endeavour changes and alterations, in hope's of bettering themselves by them ▪ and the prevalency of Vice does unhing Government,
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But men that are sincere in any Religion, do hate and abhor such hypocritical Dissemblers, and despise and spue them out for their nauseous lukewarmness;
But men that Are sincere in any Religion, do hate and abhor such hypocritical Dissemblers, and despise and spue them out for their nauseous lukewarmness;
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He that walketh righteously and speaketh uprightly, he that despiseth the gain of oppressions, that shaketh his hands from holding bribes, that stoppeth his ears from hearing of blood,
He that walks righteously and speaks uprightly, he that despises the gain of oppressions, that shakes his hands from holding Bribes, that stoppeth his ears from hearing of blood,
These were very critical and doubtfull times which the Prophet speaks of, and many were secretly for complying with the King of Assyria, as believing it as impossible to withstand his force,
These were very critical and doubtful times which the Prophet speaks of, and many were secretly for complying with the King of Assyria, as believing it as impossible to withstand his force,
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It is observable concerning the Israelites, that when they went about to secure themselves by subtile devices and contrivances of their own, making leagues and confederacies with the King of Egypt and other neighbour Princes,
It is observable Concerning the Israelites, that when they went about to secure themselves by subtle devices and contrivances of their own, making leagues and confederacies with the King of Egypt and other neighbour Princes,
But setting that aside, as there is no security like to God•s protection, so there is no reason to think that will be wanting to them who do their duty sincerely and put their trust in him. (2.) Comparatively ;
But setting that aside, as there is no security like to God•s protection, so there is no reason to think that will be wanting to them who do their duty sincerely and put their trust in him. (2.) Comparatively;
If we do compare several Nations together, we shall find those to flourish most, and to be the most happy where men do most fear God and work righteousness ;
If we do compare several nations together, we shall find those to flourish most, and to be the most happy where men do most Fear God and work righteousness;
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This may seem a Paradox at first hearing to those who consider by what ways of fraud and violence, of injustice and cruelty, of rapine and oppression, the great and m•ghty Empires of the world have been raised and maintained;
This may seem a Paradox At First hearing to those who Consider by what ways of fraud and violence, of injustice and cruelty, of rapine and oppression, the great and m•ghty Empires of the world have been raised and maintained;
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Yet notwithstanding this plausible objection, the truth of my assertion will appear, if we understand it as we ought to do with these following Cautions. •.
Yet notwithstanding this plausible objection, the truth of my assertion will appear, if we understand it as we ought to do with these following Cautions. •.
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Those who have best consider'd these things, suppose that to be the most exact and perfect Idea of Government, where all things are in a certain measure,
Those who have best considered these things, suppose that to be the most exact and perfect Idea of Government, where all things Are in a certain measure,
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not to riot and luxury, not to softness and effeminacy, not to pride and ambition, not to the heaping up of riches without use and respect to a general good;
not to riot and luxury, not to softness and effeminacy, not to pride and ambition, not to the heaping up of riches without use and respect to a general good;
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but so as all men may according to their conditions and circumstances enjoy what they have or can get, with the greatest comfort to themselves and their friends,
but so as all men may according to their conditions and Circumstances enjoy what they have or can get, with the greatest Comfort to themselves and their Friends,
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and only observe the Pomp and Grandeur of their Princes, without looking into the State and Condition of the People. Aristotle observes, that the Eastern people had more wit and slavery with it, the Northern had less quickness and more liberty, the Greeks lying between both, had their share in both.
and only observe the Pomp and Grandeur of their Princes, without looking into the State and Condition of the People. Aristotle observes, that the Eastern people had more wit and slavery with it, the Northern had less quickness and more liberty, the Greeks lying between both, had their share in both.
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and the Northern Liberty hath so improved the wits, and given such encouragement to the industry of men, that our people at this day enjoy more benefit by the riches of the East, than those do among whom they grow.
and the Northern Liberty hath so improved the wits, and given such encouragement to the industry of men, that our people At this day enjoy more benefit by the riches of the East, than those do among whom they grow.
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having nothing which they can call their own, unless it be their slavery? That is certainly the happiest condition of a people, where the Prince sits upon the Throne of Majesty and Power, doing righteousness and shewing kindness;
having nothing which they can call their own, unless it be their slavery? That is Certainly the Happiest condition of a people, where the Prince sits upon the Throne of Majesty and Power, doing righteousness and showing kindness;
3. That it is not to be understood of sudden and surprizing events, but of a lasting and continued state. For when God had been highly provoked to punish several Nations for their sins;
3. That it is not to be understood of sudden and surprising events, but of a lasting and continued state. For when God had been highly provoked to Punish several nations for their Sins;
when this was done, then follow the desolations of Egypt, of Phoenicia, Arabia, and other Countries in so strange a manner, that some have call'd it the Age of the destruction of Cities.
when this was done, then follow the desolations of Egypt, of Phoenicia, Arabia, and other Countries in so strange a manner, that Some have called it the Age of the destruction of Cities.
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Thus for a time, a Nation may seem to flourish exceedingly, and be victorious over others while they are as Scourges in God's hand for the punishment of others,
Thus for a time, a nation may seem to flourish exceedingly, and be victorious over Others while they Are as Scourges in God's hand for the punishment of Others,
but every rank and order of men with those of the same rank and condition. And upon these terms, we need no other proof of the truth of this assertion,
but every rank and order of men with those of the same rank and condition. And upon these terms, we need no other proof of the truth of this assertion,
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which will best appear by comparing the state of both Kingdoms after the Body of the People was broken into the Kingdoms of Israel and Judah. The Kingdom of Israel by Jereboam 's Policy,
which will best appear by comparing the state of both Kingdoms After the Body of the People was broken into the Kingdoms of Israel and Judah. The Kingdom of Israel by Jeroboam is Policy,
but the two Tribes were restored after 70 years Captivity under the Princes of the Line of David. If we compare the Kings of Israel and Judah together;
but the two Tribes were restored After 70 Years Captivity under the Princes of the Line of David. If we compare the Kings of Israel and Judah together;
and but one of them lasted to the fourth Generation, and that was of Jehu, who did something towards the Reformation of Religion. Of the eighteen Kings of Israel, but eight escaped dying by the Sword:
and but one of them lasted to the fourth Generation, and that was of Jehu, who did something towards the Reformation of Religion. Of the eighteen Kings of Israel, but eight escaped dying by the Sword:
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and the Nation under them enjoyed the greatest peace, or received the greatest deliverances, as in the days of Asa, Jehosaphat and Hezekiah. If we compare the times of the same Kings together, we shall find that while they adhered firmly to God and Religion, the Nation prospered exceedingly,
and the nation under them enjoyed the greatest peace, or received the greatest Deliverances, as in the days of Asa, Jehoshaphat and Hezekiah. If we compare the times of the same Kings together, we shall find that while they adhered firmly to God and Religion, the nation prospered exceedingly,
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So true did they find the saying of Hanani to Asa, the eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect towards him.
So true did they find the saying of Hanani to Asa, the eyes of the Lord run to and from throughout the Whole earth, to show himself strong in the behalf of them whose heart is perfect towards him.
when he had imprisoned the Prophet for reproving him. III. That there are some circumstances in the sins of a Nation, which do very much portend and hasten its Ruin. As,
when he had imprisoned the Prophet for reproving him. III. That there Are Some Circumstances in the Sins of a nation, which do very much portend and hasten its Ruin. As,
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The Prophet Amos tells Damascus, and Gaza, and Tyre, and Edom, and Ammo•, and Moab, that none of them shall escape being punished for their transgressions;
The Prophet Amos tells Damascus, and Gaza, and Tyre, and Edom, and Ammo•, and Moab, that none of them shall escape being punished for their transgressions;
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and the Prisoners there had shaken off their chains and come up upon the earth; When Atheism, Prophaneness and all manner of Wickedness grow impudent and bare-faced;
and the Prisoners there had shaken off their chains and come up upon the earth; When Atheism, Profaneness and all manner of Wickedness grow impudent and barefaced;
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Shall I not visit for these things, saith the Lord, shall not my soul be avenged on such a Nation as this? God did forbear his People of Judah beyond what they could have expected, waiting for their amendment;
Shall I not visit for these things, Says the Lord, shall not my soul be avenged on such a nation as this? God did forbear his People of Judah beyond what they could have expected, waiting for their amendment;
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but when they added impudence to their obstinacy, when they made sport with the Prophets, and turned their threatnings into songs of mirth and drollery,
but when they added impudence to their obstinacy, when they made sport with the prophets, and turned their threatenings into songs of mirth and drollery,
then the peremptory decree came forth, and there was no hopes to escape. But they mocked the messengers of God, and despised his Words, and misused his Prophets,
then the peremptory Decree Come forth, and there was no hope's to escape. But they mocked the messengers of God, and despised his Words, and misused his prophets,
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untill the wrath of the Lord arose against his People, till there was no remedy. There still seemed to be some hopes left till they came to this temper.
until the wrath of the Lord arose against his People, till there was no remedy. There still seemed to be Some hope's left till they Come to this temper.
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But when they burlesqued the Prophet Jeremiah's words, and turned the expressions he used into Ridicule, crying in contempt, The burden of the Lord, which is called, perverting the words of the living God:
But when they burlesqued the Prophet Jeremiah's words, and turned the expressions he used into Ridicule, crying in contempt, The burden of the Lord, which is called, perverting the words of the living God:
Such a state the People of Jerusalem seemed to have been in, there was no room for infection left, the plague of Leprosie had so over-run them, that there was no sound part left in the whole body.
Such a state the People of Jerusalem seemed to have been in, there was no room for infection left, the plague of Leprosy had so overrun them, that there was no found part left in the Whole body.
Thus I have considered the influence which doing wickedly hath upon the ruin of a Nation, it remains now that I make Application of this to our own case.
Thus I have considered the influence which doing wickedly hath upon the ruin of a nation, it remains now that I make Application of this to our own case.
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And since like the Prince of Tyre, our seat is in the midst of the Seas, God hath thereby secured us from such sudden inroads and invasions of foreign Enemies as many of our Neighbour Countries do groan under at this day:
And since like the Prince of Tyre, our seat is in the midst of the Seas, God hath thereby secured us from such sudden inroads and invasions of foreign Enemies as many of our Neighbour Countries do groan under At this day:
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But God hath compassed us about with a deep Sea and a large Channel, and given us such a powerfull Navy as may be both a Defence at home and a Terror abroad.
But God hath compassed us about with a deep Sea and a large Channel, and given us such a powerful Navy as may be both a Defence At home and a Terror abroad.
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And after all our intestine broils and confusions which our sins had brought upon us, God was pleased in a most surprising manner, without War or bloodshed, to our great satisfaction and the amazement of the World, to restore our Sovereign to his Throne, our Church and People to their just Rights and Liberties.
And After all our intestine broils and confusions which our Sins had brought upon us, God was pleased in a most surprising manner, without War or bloodshed, to our great satisfaction and the amazement of the World, to restore our Sovereign to his Throne, our Church and People to their just Rights and Liberties.
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And while our Neighbour Nations have lamentably suffer'd under all the dismal effects of a lasting War, he hath enlarged our Trade, continued our Peace,
And while our Neighbour nations have lamentably suffered under all the dismal effects of a lasting War, he hath enlarged our Trade, continued our Peace,
and is still of our Fears, and that is Religion. And yet in this respect we have advantages above any other Nation in the Christian World, having a Church reformed with so much Wisdom and Moderation, as to avoid the dangerous extreams on both sides.
and is still of our Fears, and that is Religion. And yet in this respect we have advantages above any other nation in the Christian World, having a Church reformed with so much Wisdom and Moderation, as to avoid the dangerous extremes on both sides.
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and to stick at no means which they thought might tend to its ruin. O blessed Jesus! that ever thy Holy Name should be assumed by Traytors and Murderers ;
and to stick At no means which they Thought might tend to its ruin. Oh blessed jesus! that ever thy Holy Name should be assumed by Traitors and Murderers;
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or dispose them to malice, hatred, revenge and cruelty (some of the worst passions of humane nature) or to the accomplishing their own ends by secret conspiracies and open violence, by treachery and falshood, by Murders and Assassinations, either on the Ministers of Justice, or on the most mercifull and best natured of Kings. But be astonished O ye Heavens, and tremble O earth, that hast brought forth such a Generation of Vipers who are continually making their way through the Bowels of their Mother,
or dispose them to malice, hatred, revenge and cruelty (Some of the worst passion of humane nature) or to the accomplishing their own ends by secret conspiracies and open violence, by treachery and falsehood, by Murders and Assassinations, either on the Ministers of justice, or on the most merciful and best natured of Kings. But be astonished Oh you Heavens, and tremble Oh earth, that hast brought forth such a Generation of Vipers who Are continually making their Way through the Bowels of their Mother,
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If these be the kind embraces of one that pretends to be the Mother-Church, if this be the paternal affection of the Holy Father at Rome, if this indeed be zeal for the Catholick Cause, if this be the way to reconcile us to their Communion, have we not great reason to be fond of returning into the Bosom of such a Church which may strangle us as soon as it gets us within her Arms? But there are some whose concernment it is, to make men believe there was no such dangerous plot intended;
If these be the kind embraces of one that pretends to be the Mother-Church, if this be the paternal affection of the Holy Father At Room, if this indeed be zeal for the Catholic Cause, if this be the Way to reconcile us to their Communion, have we not great reason to be found of returning into the Bosom of such a Church which may strangle us as soon as it gets us within her Arms? But there Are Some whose concernment it is, to make men believe there was no such dangerous plot intended;
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and sufficient to convince any, which is the horrid Murther actually committed on one of his Majesty's Justices of Peace, in cold blood, with great contrivance and deliberation.
and sufficient to convince any, which is the horrid Murder actually committed on one of his Majesty's Justices of Peace, in cold blood, with great contrivance and deliberation.
God forbid that we should charge such barbarous cruelties, such wicked conspiracies, such horrid designs on all who live in the Communion of that Church ;
God forbid that we should charge such barbarous cruelties, such wicked conspiracies, such horrid designs on all who live in the Communion of that Church;
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and the busie Active Faction, who are always restless and designing, and act by such Maxims of Morality as the more so•er and modest Heathens would abhor.
and the busy Active Faction, who Are always restless and designing, and act by such Maxims of Morality as the more so•er and modest heathens would abhor.
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but plotting conspiraracies, inflaming our differences, betraying our liberties, heigh••i•g our discontents, and in short, undermining the Foundations both of our Government and Religion? And shall such men always triumph that they are too hard for our Laws? and that like the Canaanites and Jebusites to the Children of Israel, they will still be as scourges in o•r sides,
but plotting conspiraracies, Inflaming our differences, betraying our Liberties, heigh••i•g our discontents, and in short, undermining the Foundations both of our Government and Religion? And shall such men always triumph that they Are too hard for our Laws? and that like the Canaanites and Jebusites to the Children of Israel, they will still be as scourges in o•r sides,
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1. Matter of Humiliation for our sins. Which have been many and great, and aggravated by all the Mercies and Deliverances which God hath vouchsafed to us;
1. Matter of Humiliation for our Sins. Which have been many and great, and aggravated by all the mercies and Deliverances which God hath vouchsafed to us;
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Let us lay our hands upon our hearts this day, and seriously consider what requital we have made to the Lord for all the benefits he hath bestowed upon us ? For the Light of his Truth, the Purity of his Worship, the Power of his Grace, the Frequency of his Sacraments, the Influences of his Spirit,
Let us lay our hands upon our hearts this day, and seriously Consider what requital we have made to the Lord for all the benefits he hath bestowed upon us? For the Light of his Truth, the Purity of his Worship, the Power of his Grace, the Frequency of his Sacraments, the Influences of his Spirit,
But have we not been guilty of too much sleighting that Truth, neglecting that Worship, resisting that Grace, contemning those Sacraments, quenching that Spirit;
But have we not been guilty of too much Slighting that Truth, neglecting that Worship, resisting that Grace, contemning those Sacraments, quenching that Spirit;
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and of too great coldness and indifferency about matters of Religion? I do not fear that ever the Church of Rome should prevail among us by strength of Reason,
and of too great coldness and indifferency about matters of Religion? I do not Fear that ever the Church of Room should prevail among us by strength of Reason,
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than under all its false and deceitfull pretences of Vniversality and Infallibility. And this those have been aware of, who have been so industriously sowing among us the seeds of Irreligion ;
than under all its false and deceitful pretences of Universality and Infallibility. And this those have been aware of, who have been so industriously sowing among us the seeds of Irreligion;
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How can men answer it at the great day, if in such a critical time as this is, they stand upon little niceties and punctilio's of Honour rather than Conscience,
How can men answer it At the great day, if in such a critical time as this is, they stand upon little niceties and punctilio's of Honour rather than Conscience,
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or upon keeping up the interests of their several Parties, and do not those things which themselves think they lawfully may do towards an Vnion with us? I pray God, the continuance of these breaches may not look like an argument of divine Infatuation upon us.
or upon keeping up the interests of their several Parties, and do not those things which themselves think they lawfully may do towards an union with us? I pray God, the Continuance of these Breaches may not look like an argument of divine Infatuation upon us.
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But what can we say to that looseness and debauchery of manners, to that riot and luxury, to that wantonness and prophaneness, to that fashion of customary swearing,
But what can we say to that looseness and debauchery of manners, to that riot and luxury, to that wantonness and profaneness, to that fashion of customary swearing,
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and Atheistick Drollery, which have been so much and so justly complained of among us? I hope there are many thousands at this day in England, whose souls abhor the abominations that are committed,
and Atheistic Drollery, which have been so much and so justly complained of among us? I hope there Are many thousands At this day in England, whose Souls abhor the abominations that Are committed,
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May we all this day so heartily repent of all these follies and impieties, that the Cause of our Fears which our sins give us being removed, we may hearken
May we all this day so heartily Repent of all these follies and impieties, that the Cause of our Fears which our Sins give us being removed, we may harken
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Be faithfull to God, maintain and practise the true Religion, sincerely, diligently, constantly, universally, and never doubt his protection of you, let your enemies be never so many,
Be faithful to God, maintain and practise the true Religion, sincerely, diligently, constantly, universally, and never doubt his protection of you, let your enemies be never so many,
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for some mean and private interests of their own, they are oft-times so far from compassing their ends, that they become the Scorn and Reproach of men.
for Some mean and private interests of their own, they Are ofttimes so Far from compassing their ends, that they become the Scorn and Reproach of men.
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When their sins had brought them into great distresses afterwards, and they cryed unto the Lord and confessed their sins, then the Lord raised up Jerubbaal and Bedan,
When their Sins had brought them into great Distresses afterwards, and they cried unto the Lord and confessed their Sins, then the Lord raised up Jerubbaal and Bedan,
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for his Power, and Wisdom, and Goodness are the same, and therefore you have the greatest reason to put your trust in him at all times, since he never forsakes them that seek him.
for his Power, and Wisdom, and goodness Are the same, and Therefore you have the greatest reason to put your trust in him At all times, since he never forsakes them that seek him.
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But the memory of former deliverances was almost worn out with many, and some began to question whether such holy and innocent men as the Fathers of the Society could be guilty of such horrid conspiracies;
But the memory of former Deliverances was almost worn out with many, and Some began to question whither such holy and innocent men as the Father's of the Society could be guilty of such horrid conspiracies;
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Insomuch, that they were hardly brought to believe there could be a plot among them, especially of so horrid a nature as this appears more and more to have been,
Insomuch, that they were hardly brought to believe there could be a plot among them, especially of so horrid a nature as this appears more and more to have been,
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But God doth bring to light the hidden things of darkness by such ways as shew his Providence, more than our prudence and foresight, that while we have the comfort, he alone may have the glory of our deliverance.
But God does bring to Light the hidden things of darkness by such ways as show his Providence, more than our prudence and foresight, that while we have the Comfort, he alone may have the glory of our deliverance.
but there is so much yet to be done for a firm Establishment of it to all Generations (which now by his Majesty's Gracious favour is put into your hands) as calls for all our Prayers,
but there is so much yet to be done for a firm Establishment of it to all Generations (which now by his Majesty's Gracious favour is put into your hands) as calls for all our Prayers,
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This seems to be an Honour reserved for this Parliament, as the Crown and Glory of all your endeavours for the Publick Good. Go on then, to raise up this Monument to your Eternal Fame. This will not only make you beloved and esteemed by the present Age,
This seems to be an Honour reserved for this Parliament, as the Crown and Glory of all your endeavours for the Public Good. Go on then, to raise up this Monument to your Eternal Fame. This will not only make you Beloved and esteemed by the present Age,
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But lest our sins should yet hinder us from so great a Blessing, We have great reason to humble our selves before God this day, to bewail those sins which may yet provoke him to punish us,
But lest our Sins should yet hinder us from so great a Blessing, We have great reason to humble our selves before God this day, to bewail those Sins which may yet provoke him to Punish us,
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IN the beginning of this Chapter we read of one of the greatest and most improbable designs that ever was, viz. Christ 's sending out his twelve Apostles to convert and to reform the World.
IN the beginning of this Chapter we read of one of the greatest and most improbable designs that ever was, viz. christ is sending out his twelve Apostles to convert and to reform the World.
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particularly, that which relates to their hard usage and bad entertainment from the world; which we do not find they met with from the Jews upon this general message, but rather the contrary:
particularly, that which relates to their hard usage and bad entertainment from the world; which we do not find they met with from the jews upon this general message, but rather the contrary:
for which cause he bids them to provide nothing for themselves, foreseeing that in all places there would be some that would be ready to receive them kindly;
for which cause he bids them to provide nothing for themselves, Foreseeing that in all places there would be Some that would be ready to receive them kindly;
or else that Christ himself did now at first acquaint them with all the difficulties that should attend their imployment in preaching the Gospel to the world,
or Else that christ himself did now At First acquaint them with all the difficulties that should attend their employment in preaching the Gospel to the world,
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so many were the difficulties, so powerfull were the prejudices, so dangerous were the snares and temptations, which in all places did hinder the success of so great a Work.
so many were the difficulties, so powerful were the prejudices, so dangerous were the snares and temptations, which in all places did hinder the success of so great a Work.
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as to all outward circumstances, without craft, without arms, without money, to undertake the conquest of the world, by changing not only mens opinions as to Religion,
as to all outward Circumstances, without craft, without arms, without money, to undertake the conquest of the world, by changing not only men's opinions as to Religion,
and he tells them, very little to their comfort, what hardship they were like to meet with, to be betrayed by friends, persecuted by enemies, and hated of all men for his names sake:
and he tells them, very little to their Comfort, what hardship they were like to meet with, to be betrayed by Friends, persecuted by enemies, and hated of all men for his names sake:
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yea so great would the rage and malice and cruelty of men be against them, that he saith in the beginning of this verse, Behold I send you forth as sheep in the midst of Wolves.
yea so great would the rage and malice and cruelty of men be against them, that he Says in the beginning of this verse, Behold I send you forth as sheep in the midst of Wolves.
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What! to be destroyed and devoured by them? No, but to turn those very Wolves into sheep. But what powerfull charms must they use to secure themselves from present danger,
What! to be destroyed and devoured by them? No, but to turn those very Wolves into sheep. But what powerful charms must they use to secure themselves from present danger,
and to work such mighty change? no other than those which our Saviour recommends in the words of the Text, Be ye therefore wise as Serpents, and harmless as Doves.
and to work such mighty change? no other than those which our Saviour recommends in the words of the Text, Be you Therefore wise as Serpents, and harmless as Dove.
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but as Solomon chose the Ant for an example of diligence, so our Saviour designing to joyn Wisdom and Innocency together proposes the Serpent for one and the Dove for the other;
but as Solomon chosen the Ant for an Exampl of diligence, so our Saviour designing to join Wisdom and Innocency together proposes the Serpent for one and the Dove for the other;
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to let his Disciples understand that he allows them so much Wisdom as is consistent with innocency, and perswades them to no more simplicity than is consistent with Wisdom. For Wisdom without Innocency turns into craft and cunning;
to let his Disciples understand that he allows them so much Wisdom as is consistent with innocency, and persuades them to no more simplicity than is consistent with Wisdom. For Wisdom without Innocency turns into craft and cunning;
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but when they have to deal with others who will use all the Wisdom of the Serpent, and are so far from being harmless as Doves, that they will take all the advantages that mens innocency and simplicity gives them, it seems hard to reconcile these two together.
but when they have to deal with Others who will use all the Wisdom of the Serpent, and Are so Far from being harmless as Dove, that they will take all the advantages that men's innocency and simplicity gives them, it seems hard to reconcile these two together.
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To what purpose, may some say, are mens eyes bid to be open, when their hands are tied up? Had they not better be without the Serpent's sagacity and quickness of sight,
To what purpose, may Some say, Are men's eyes bid to be open, when their hands Are tied up? Had they not better be without the Serpent's sagacity and quickness of sighed,
and wherein the great art and business of life seems to be over-reaching and deceiving one another? Those only seem to have the true subtilty of the Serpent who can turn and wind themselves every way as makes most for their advantage;
and wherein the great art and business of life seems to be overreaching and deceiving one Another? Those only seem to have the true subtlety of the Serpent who can turn and wind themselves every weigh as makes most for their advantage;
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who by their soft and easie motions, by their artificial glidings and insinuations get an interest great enough to mischief while they watch for an opportunity to do it.
who by their soft and easy motions, by their artificial glidings and insinuations get an Interest great enough to mischief while they watch for an opportunity to do it.
say the Fathers by the familiarity and easiness of access which he had, playing, as some fancy, about the Neck and Arms of Eve in the state of Innocency.
say the Father's by the familiarity and easiness of access which he had, playing, as Some fancy, about the Neck and Arms of Eve in the state of Innocency.
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What now can simplicity and innocency, and meekness, and patience signifie against all this serpentine subtilty? And if you take away from the Serpent his artificial motion and his poison, you leave him weak and contemptible, ready to be trampled on by every passenger, having nothing to defend himself but his skin and eye-sight.
What now can simplicity and innocency, and meekness, and patience signify against all this serpentine subtlety? And if you take away from the Serpent his artificial motion and his poison, you leave him weak and contemptible, ready to be trampled on by every Passenger, having nothing to defend himself but his skin and eyesight.
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Neither is it hard to tell wherein we must appear to be harmless as Doves, viz. by simplicity and integrity of mind, by meekness and patien•e, by forgiving injuries,
Neither is it hard to tell wherein we must appear to be harmless as Dove, viz. by simplicity and integrity of mind, by meekness and patien•e, by forgiving injuries,
and bearing persecutions as becomes Christians, by a holy, innocent, and unblameable conversation: but the difficulty still lies in the conjunction and mixture of both these;
and bearing persecutions as becomes Christians, by a holy, innocent, and unblameable Conversation: but the difficulty still lies in the conjunction and mixture of both these;
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and that I suppose lies in these things, (1.) Integrity of Mind, (2.) Ingenuity, or fairness of behaviour, (3.) Meekness and Patience: and in the due practice of these consists that prudent Simplicity which results from these two, being wise as Serpents, and harmless as Doves.
and that I suppose lies in these things, (1.) Integrity of Mind, (2.) Ingenuity, or fairness of behaviour, (3.) Meekness and Patience: and in the due practice of these consists that prudent Simplicity which results from these two, being wise as Serpents, and harmless as Dove.
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We read of some in Scripture who are said to have a double heart, as well as a double tongue: they are NONLATINALPHABET, saith St. James, men with two Souls, one for God and another for the world;
We read of Some in Scripture who Are said to have a double heart, as well as a double tongue: they Are, Says Saint James, men with two Souls, one for God and Another for the world;
or rather none at all for God, (since he must have all or none) but one to appearance and another in reality, having quite other thoughts, intentions and designs than they make the world believe.
or rather none At all for God, (since he must have all or none) but one to appearance and Another in reality, having quite other thoughts, intentions and designs than they make the world believe.
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Mark the perfect man and behold the upright, saith the Psalmist. The righteousness of the perfect shall direct his way, saith Solomon; but the wicked shall fall by his own wickedness, and in the next words;
Mark the perfect man and behold the upright, Says the Psalmist. The righteousness of the perfect shall Direct his Way, Says Solomon; but the wicked shall fallen by his own wickedness, and in the next words;
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And if Solomon 's word may be taken, a man's integrity is his greatest wisdom; for righteousness, saith he, keepeth him that is upright in the way; but wickedness overthroweth the sinner.
And if Solomon is word may be taken, a Man's integrity is his greatest Wisdom; for righteousness, Says he, Keepeth him that is upright in the Way; but wickedness Overthroweth the sinner.
He that walketh uprightly, walketh surely; but he that perverteth his ways shall be known. And therefore he concludes that a man of understanding will walk uprightly.
He that walks uprightly, walks surely; but he that perverteth his ways shall be known. And Therefore he concludes that a man of understanding will walk uprightly.
though against the common sense of mankind, as the Stoicks of old, who made their Wise man beautifull though never so deformed, rich though ready to starve for poverty,
though against the Common sense of mankind, as the Stoics of old, who made their Wise man beautiful though never so deformed, rich though ready to starve for poverty,
since that difference depends very much on their own choice, there is a great deal of reason to place true wisdom in the choice of those things which tend most to the comfort and happiness of life.
since that difference depends very much on their own choice, there is a great deal of reason to place true Wisdom in the choice of those things which tend most to the Comfort and happiness of life.
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2. That which gives a man the greatest satisfaction in what he doth, and either prevents or lessens or makes him more easily bear the troubles of life, doth the most conduce to the happiness of it.
2. That which gives a man the greatest satisfaction in what he does, and either prevents or lessens or makes him more Easily bear the Troubles of life, does the most conduce to the happiness of it.
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but it is a certain truth, that in the consideration of happiness, the satisfaction of a man's own mind doth weigh down all the external accidents of life.
but it is a certain truth, that in the consideration of happiness, the satisfaction of a Man's own mind does weigh down all the external accidents of life.
yet by his sad instance we find that a small discontent when the mind suffers it to encrease and to spread its venom, doth so weaken the power of reason, disorder the passions, make a man's life so uneasie to him,
yet by his sad instance we find that a small discontent when the mind suffers it to increase and to spread its venom, does so weaken the power of reason, disorder the passion, make a Man's life so uneasy to him,
But on the other side if we suppose a man to be always pleased with his condition, to enjoy an even and quiet mind in every state, being neither lifted up with prosperity,
But on the other side if we suppose a man to be always pleased with his condition, to enjoy an even and quiet mind in every state, being neither lifted up with Prosperity,
nor cast down with adversity, he is really happy in comparison with the other. It is a mere speculation to discourse of any compleat happiness in this world;
nor cast down with adversity, he is really happy in comparison with the other. It is a mere speculation to discourse of any complete happiness in this world;
but that which doth either lessen the number, or abate the weight, or take off the malignity of the troubles of life, doth contribute very much to that degree of happiness which may be expected here.
but that which does either lessen the number, or abate the weight, or take off the malignity of the Troubles of life, does contribute very much to that degree of happiness which may be expected Here.
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though his conscience did not judge aright at that time, yet the goodness of the bare act with respect to the rule, will not prevent the sting that follows the want of inward integrity in doing it.
though his conscience did not judge aright At that time, yet the Goodness of the bore act with respect to the Rule, will not prevent the sting that follows the want of inward integrity in doing it.
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for as the Oracle answered the Servant who desired to know how he might please his Master, If you will seek it, you will be sure to find it, ) sets himself with a firm resolution to pursue it, though the rain falls, and the floods arise,
for as the Oracle answered the Servant who desired to know how he might please his Master, If you will seek it, you will be sure to find it,) sets himself with a firm resolution to pursue it, though the rain falls, and the floods arise,
what uneasie reflections hath he upon himself, what perplexing thoughts, what tormenting fears, what suspicious and jealousies do disturb his imagination and rack his mind? what art and pains doth such a one take to be believed honest and sincere? and so much the more,
what uneasy reflections hath he upon himself, what perplexing thoughts, what tormenting fears, what suspicious and jealousies do disturb his imagination and rack his mind? what art and pains does such a one take to be believed honest and sincere? and so much the more,
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It is a very unsatisfactory imployment that man hath who undertakes to perswade others of the truth of that which himself at the same time knows to be false;
It is a very unsatisfactory employment that man hath who undertakes to persuade Others of the truth of that which himself At the same time knows to be false;
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So that unless he could see into the hearts of men, (which would be no very comfortable sight to him) all his craft and subtilty must leave him under perplexity and continual fear.
So that unless he could see into the hearts of men, (which would be no very comfortable sighed to him) all his craft and subtlety must leave him under perplexity and continual Fear.
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But suppose that through over officiousness he happens to take some false step, and so fall into the disfavour of those whom above all he desired to please;
But suppose that through over officiousness he happens to take Some false step, and so fallen into the disfavour of those whom above all he desired to please;
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And is this any part of true wisdom to lose reputation, upon which mens power and interest so much depends? From hence the most artificial men have found it necessary to put on a guise of simplicity and plainness,
And is this any part of true Wisdom to loose reputation, upon which men's power and Interest so much depends? From hence the most artificial men have found it necessary to put on a guise of simplicity and plainness,
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But he that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart, as the Psalmist describeth the practice of integrity, may possibly meet with such as will be ready to condemn him for hypocrisie at first;
But he that walks uprightly, and works righteousness, and speaks the truth in his heart, as the Psalmist Describeth the practice of integrity, may possibly meet with such as will be ready to condemn him for hypocrisy At First;
but when they find he keeps to a certain rule, and pursues honest designs, without any great regard to the opinion which others entertain concerning him;
but when they find he keeps to a certain Rule, and pursues honest designs, without any great regard to the opinion which Others entertain Concerning him;
As the day begins with obscurity and a great mixture of darkness, till by quick and silent motions the light overcomes the mists and vapours of the night,
As the day begins with obscurity and a great mixture of darkness, till by quick and silent motions the Light overcomes the mists and vapours of the night,
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Thus the Christian Simplicity was despised and reproached as folly and obstinacy, and many hard censures and sharp persecutions did men undergo for the sake of it for a long time, (as the most durable Kingdoms have had the sharpest pangs and been the longest in the birth:) but at last persecuted and despised innocency prevailed over all the craft and power of the World.
Thus the Christian Simplicity was despised and reproached as folly and obstinacy, and many hard censures and sharp persecutions did men undergo for the sake of it for a long time, (as the most durable Kingdoms have had the Sharpest pangs and been the longest in the birth:) but At last persecuted and despised innocency prevailed over all the craft and power of the World.
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When righteousness, and peace, and humility, and charity, and temperance, and patience, and a constant integrity make men enquire after a Religion which produces such fruits as these are,
When righteousness, and peace, and humility, and charity, and temperance, and patience, and a constant integrity make men inquire After a Religion which produces such fruits as these Are,
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be ye therefore wise as Serpents, &c. So that, if we cannot make out this to hold in respect of sufferings, we must yield this counsel or advice of Christ to his Disciples to be defective as to the main occasion of it.
be you Therefore wise as Serpents, etc. So that, if we cannot make out this to hold in respect of sufferings, we must yield this counsel or Advice of christ to his Disciples to be defective as to the main occasion of it.
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But in case storms do arise after all our care, Christ doth not seem •o forbid his Disciples making use of a present shelter till the storm be blown over;
But in case storms do arise After all our care, christ does not seem •o forbid his Disciples making use of a present shelter till the storm be blown over;
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But the Christian Church never approved rash and indiscreet suffering, as much as it encouraged all Christians to patience and courage and perseverance;
But the Christian Church never approved rash and indiscreet suffering, as much as it encouraged all Christians to patience and courage and perseverance;
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When the storms seemed to threaten the leaders of the Church in such a manner that by their withdrawing the People might probably enjoy more quiet, and not want help enough to perform the necessary Offices,
When the storms seemed to threaten the leaders of the Church in such a manner that by their withdrawing the People might probably enjoy more quiet, and not want help enough to perform the necessary Offices,
but when the case is common, when the necessities of the Church require the presence of their Pastors, then the good Shepherd must lay down his life for the Sheep, as S. Augustin hath resolved this case in his Epistle to Honoratus. So that this whole matter belongs to Christian prudence, which is then most needfull and fit to be used,
but when the case is Common, when the necessities of the Church require the presence of their Pastors, then the good Shepherd must lay down his life for the Sheep, as S. Augustin hath resolved this case in his Epistle to Honoratus. So that this Whole matter belongs to Christian prudence, which is then most needful and fit to be used,
If the Wisdom of the Serpent could extend so far as to avoid all the calamities that mankind is subject to, it would have a mighty advantage over the simplicity of the Dove ;
If the Wisdom of the Serpent could extend so Far as to avoid all the calamities that mankind is Subject to, it would have a mighty advantage over the simplicity of the Dove;
but since the most subtle contrivers cannot escape the common accidents of life, but do frequently meet with more vexations and crosses than innocent and undesigning men do, we are then to consider,
but since the most subtle contrivers cannot escape the Common accidents of life, but do frequently meet with more vexations and Crosses than innocent and undesigning men do, we Are then to Consider,
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For nothing makes sufferings so heavy to be born as a guilty Conscience: that is a burden more insupportable to an awakned mind than any outward affliction whatsoever.
For nothing makes sufferings so heavy to be born as a guilty Conscience: that is a burden more insupportable to an awakened mind than any outward affliction whatsoever.
Judas thought himself to be wise as a Serpent, not only in escaping the danger which he saw Christ and his Disciples falling into by the combination of the Priests,
Judas Thought himself to be wise as a Serpent, not only in escaping the danger which he saw christ and his Disciples falling into by the combination of the Priests,
you ought to converse with so much sincerity, that your bare affirmation or denial may be sufficient, this being the proper use of speech that men may understand each others minds by their words:
you ought to converse with so much sincerity, that your bore affirmation or denial may be sufficient, this being the proper use of speech that men may understand each Others minds by their words:
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the wickedness of mankind and that distrust and suspicion which is occasion'd by it, is the reason they are ever put to make use of oaths to make their Testimony appear more credible.
the wickedness of mankind and that distrust and suspicion which is occasioned by it, is the reason they Are ever put to make use of Oaths to make their Testimony appear more credible.
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Truth was described of old, sitting upon an Adamant, with Garments white as Snow, and a light in her hand, to intimate that clearness and simplicity and firmness that doth accompany it;
Truth was described of old, sitting upon an Adamant, with Garments white as Snow, and a Light in her hand, to intimate that clearness and simplicity and firmness that does accompany it;
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When the casting some few grains of incense on the altar, and pouring out wine before the Emperor's statue might have saved their lives, they chose rather to die than to defile their consciences with that impure and idolatrous Worship.
When the casting Some few grains of incense on the altar, and pouring out wine before the Emperor's statue might have saved their lives, they chosen rather to die than to defile their Consciences with that impure and idolatrous Worship.
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or to pay fees to the Officers to be excused from doing it, made them a sort of libellati, although their names were never entred in the Heathen Rolls, and they were forced to undergo severe penance before they were restored to the communion of the Church.
or to pay fees to the Officers to be excused from doing it, made them a sort of libellati, although their names were never entered in the Heathen Rolls, and they were forced to undergo severe penance before they were restored to the communion of the Church.
No directing the intention, no secret reservation, no absolution either before committing the fact or immediately upon confession of it, were ever heard of or allowed in those days of Christian innocency and simplicity.
No directing the intention, no secret reservation, no absolution either before committing the fact or immediately upon Confessi of it, were ever herd of or allowed in those days of Christian innocency and simplicity.
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for which reason S. Augustin highly commends the resolution of Firmus an African Bishop, who rather chose to be tortured himself than discover a Christian committed to his care who was sought after for no other reason,
for which reason S. Augustin highly commends the resolution of Firmus an African Bishop, who rather chosen to be tortured himself than discover a Christian committed to his care who was sought After for no other reason,
When the Christians were summoned before the Heathen Tribunals, they used no shifting tricks or evasions, they concealed no part in their minds of what was necessary to make what they spake to be true;
When the Christians were summoned before the Heathen Tribunals, they used no shifting tricks or evasions, they concealed no part in their minds of what was necessary to make what they spoke to be true;
they did not first peremptorily deny what they knew to be true, and then back such a denial with horrid oaths and dreadfull imprecations upon themselves,
they did not First peremptorily deny what they knew to be true, and then back such a denial with horrid Oaths and dreadful imprecations upon themselves,
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but I am sure they are far from being innocent as Doves. But are there any who go under the name of Christians, who own and defend such practices? I think indeed scarce any who went under the name of honest Heathens ever did it.
but I am sure they Are Far from being innocent as Dove. But Are there any who go under the name of Christians, who own and defend such practices? I think indeed scarce any who went under the name of honest heathens ever did it.
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They condemned the Romans who thought to avoid their oath by a trick, and sent them back to the Carthaginians: they mightily applaud the constancy of Regulus in observing the words of his oath as to his return,
They condemned the Romans who Thought to avoid their oath by a trick, and sent them back to the Carthaginians: they mightily applaud the constancy of Regulus in observing the words of his oath as to his return,
When the King of Persia thought by a trick to avoid the oath he had made to one of his Neighbour Princes, viz. That he would not pass such a stone which was set up as a Boundary between them,
When the King of Persiam Thought by a trick to avoid the oath he had made to one of his Neighbour Princes, viz. That he would not pass such a stone which was Set up as a Boundary between them,
his Counsellors told him they feared such deceit would never prosper with him, because as the Prince sent him word, Covenants are to be understood according to the plain meaning of the words, and not according to any secret reservation.
his Counsellors told him they feared such deceit would never prosper with him, Because as the Prince sent him word, Covenants Are to be understood according to the plain meaning of the words, and not according to any secret reservation.
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Since then the very Heathens disallowed such artifices and frauds, are there any worse than Heathens that justifie and maintain them? Is not this rather an artifice and fraud of their Adversaries to render them odious? But even in this respect we ought to be harmless as Doves, and therein lies a necessary part of Christian Ingenuity, in not charging on others more than they are guilty of ▪
Since then the very heathens disallowed such artifices and frauds, Are there any Worse than heathens that justify and maintain them? Is not this rather an artifice and fraud of their Adversaries to render them odious? But even in this respect we ought to be harmless as Dove, and therein lies a necessary part of Christian Ingenuity, in not charging on Others more than they Are guilty of ▪
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and herein all are agreed, saith Reginaldus; because, say they, where there is no other fault but the mere falsity, it is not of its own nature and kind any mortal sin;
and herein all Are agreed, Says Reginald; Because, say they, where there is no other fault but the mere falsity, it is not of its own nature and kind any Mortal since;
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If it be in matter of judicature, although the thing be small, yet I think a lye a mortal sin, saith Cajetan, because men are then bound to speak truth.
If it be in matter of judicature, although the thing be small, yet I think a lie a Mortal since, Says Cajetan, Because men Are then bound to speak truth.
But upon these principles what security have men to invent and spread abroad lyes, provided they are intended for a good end in their own opinion? What sincerity is to be expected,
But upon these principles what security have men to invent and spread abroad lies, provided they Are intended for a good end in their own opinion? What sincerity is to be expected,
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2. They are agreed, that in some cases, that which otherwise would be a lye, is none by the help of a mental reservation. Let us not therefore do the Jesuits so much injury to charge that upon them as their peculiar doctrine, which is common to all their Divines and Casuists.
2. They Are agreed, that in Some cases, that which otherwise would be a lie, is none by the help of a mental reservation. Let us not Therefore do the Jesuits so much injury to charge that upon them as their peculiar Doctrine, which is Common to all their Divines and Casuists.
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And herein F. Parsons was in the right, when he asserted, that the doctrine of Equivocation and mental reservation hath been received in the Roman Church for four hundred years:
And herein F. Parsons was in the right, when he asserted, that the Doctrine of Equivocation and mental reservation hath been received in the Roman Church for four hundred Years:
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But in the Case of Confession they all agree without exception, saith the same Author, that if a man hath confessed a thing to a Priest, he may deny and swear that he never confessed it, without being guilty either of a lye or perjury;
But in the Case of Confessi they all agree without exception, Says the same Author, that if a man hath confessed a thing to a Priest, he may deny and swear that he never confessed it, without being guilty either of a lie or perjury;
and do not barely allow it, but think a man bound in conscience to use it, under grievous sin, saith Parsons, when by no other means of silence, diversion ▪ or evasion the said secresie can be concealed.
and do not barely allow it, but think a man bound in conscience to use it, under grievous since, Says Parsons, when by no other means of silence, diversion ▪ or evasion the said secrecy can be concealed.
I do not now meddle with the inviolableness of the Seal of Confession, which I do not deny a great regard ought to be had to (where an obligation greater than that of keeping a secret doth not take it off,
I do not now meddle with the inviolableness of the Seal of Confessi, which I do not deny a great regard ought to be had to (where an obligation greater than that of keeping a secret does not take it off,
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but I wonder how they came to think it to be no lye or perjury in this Case, and yet to be so in any other? It is to no purpose to alledge other Reasons peculiar to this Case, for the single question is,
but I wonder how they Come to think it to be not lie or perjury in this Case, and yet to be so in any other? It is to no purpose to allege other Reasons peculiar to this Case, for the single question is,
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if it may, then a mental reservation will equally do it in any other Case. And consequently no man who doth allow it in this case, can on that account disallow it in any other.
if it may, then a mental reservation will equally do it in any other Case. And consequently no man who does allow it in this case, can on that account disallow it in any other.
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This Navarr very well saw, and therefore from the allowance of it in this Case of Confession he deduces the lawfulness of the use of it in all cases wherein a man is not bound to speak all he knows.
This Navarre very well saw, and Therefore from the allowance of it in this Case of Confessi he deduces the lawfulness of the use of it in all cases wherein a man is not bound to speak all he knows.
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and it is false that he doth not know it as man, because he knows it as a Priest, and as such he is not God but Man. And the very Seal of Confession discovers that it is made known to him as a Man, and with the consent of the penitent a Priest may reveal what he heard in con•ession;
and it is false that he does not know it as man, Because he knows it as a Priest, and as such he is not God but Man. And the very Seal of Confessi discovers that it is made known to him as a Man, and with the consent of the penitent a Priest may reveal what he herd in con•ession;
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I do not therefore wonder to see the stout and plain-hearted defenders of the lawfulness of this practice in other cases ▪ to express so much astonishment at the nicety and scrupulosity of those, who dispute against it as so dangerous and pernicious a thing upon other occasions,
I do not Therefore wonder to see the stout and plainhearted defenders of the lawfulness of this practice in other cases ▪ to express so much astonishment At the nicety and scrupulosity of those, who dispute against it as so dangerous and pernicious a thing upon other occasions,
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For, say they, If it be a lye to deny what a man knows, it is not in the power of the Church or of God himself for any end whatsoever to make it lawfull for a Priest to deny what he knows.
For, say they, If it be a lie to deny what a man knows, it is not in the power of the Church or of God himself for any end whatsoever to make it lawful for a Priest to deny what he knows.
But most of their other Divines and Casuists do approve it in case of Testimony and Accusation. Soto doth allow a Witness being examined about a secret crime to say, he doth not know any thing of it, although he were privy to it:
But most of their other Divines and Casuists do approve it in case of Testimony and Accusation. Soto does allow a Witness being examined about a secret crime to say, he does not know any thing of it, although he were privy to it:
Some of later times being made sensible of the pernicious consequences of the imputation of such doctrines and practices to their Church have endeavoured to qual•fie and restrain the Abuse of them.
some of later times being made sensible of the pernicious consequences of the imputation of such doctrines and practices to their Church have endeavoured to qual•fie and restrain the Abuse of them.
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So Malderus himself grants, that a guilty person being examined upon a capital Offence, may deny the fact with this reservation, so as to be bound to tell it ;
So Malderus himself grants, that a guilty person being examined upon a capital Offence, may deny the fact with this reservation, so as to be bound to tell it;
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But saith Emonerius (or rather a famous Jesuit under that name) these circumstances only limit the words to such a sense which they cannot otherwise bear,
But Says Emonerius (or rather a famous Jesuit under that name) these Circumstances only limit the words to such a sense which they cannot otherwise bear,
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because in such circumstances a man is not bound to declare what he knows, therefore, saith he, whereever there is a reasonable cause of concealing what a mans knows, such mental reservations are to be understood, and so there is the same liberty allowed in practice.
Because in such Circumstances a man is not bound to declare what he knows, Therefore, Says he, wherever there is a reasonable cause of concealing what a men knows, such mental reservations Are to be understood, and so there is the same liberty allowed in practice.
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But however, we gain this considerable advantage by them, that they do assure us, that mental reservations are so far from excusing the words spoken from being a lye, that they contain a premeditated lye; and so the sin is the more aggravated by them ;
But however, we gain this considerable advantage by them, that they do assure us, that mental reservations Are so Far from excusing the words spoken from being a lie, that they contain a premeditated lie; and so the since is the more aggravated by them;
Caramuel gives a remarkable instance of this kind in some of the Articles of the Creed; for by this way of mental reservation a man might truly say, Christ was not born, understanding it secretly, at Constantinople.
Caramuel gives a remarkable instance of this kind in Some of the Articles of the Creed; for by this Way of mental reservation a man might truly say, christ was not born, understanding it secretly, At Constantinople.
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For as Malderus well observes, there is no reason men should not have the same liberty in private conversation which is allowed them before an incompetent Judge:
For as Malderus well observes, there is no reason men should not have the same liberty in private Conversation which is allowed them before an incompetent Judge:
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and some Jesuites themselves grant, that if the common use of it be allowed, there can be no security as to mens words, there being nothing so false but it may be made true in this way.
and Some Jesuits themselves grant, that if the Common use of it be allowed, there can be no security as to men's words, there being nothing so false but it may be made true in this Way.
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and a very little will serve for that according to Suarez, who saith, it is enough in the general, that a man intend to affirm or deny in some true sense ; although he know not what.
and a very little will serve for that according to Suarez, who Says, it is enough in the general, that a man intend to affirm or deny in Some true sense; although he know not what.
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Since from their own Authors, we thus f•r understand the mischievous consequence of these practices, it will not be amiss to set down briefly the cases, wherein they are commonly allowed.
Since from their own Authors, we thus f•r understand the mischievous consequence of these practices, it will not be amiss to Set down briefly the cases, wherein they Are commonly allowed.
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In all such Cases, they allow that a man may speak what is simply false and swear to it too, provided that he hold something in his mind which makes it true.
In all such Cases, they allow that a man may speak what is simply false and swear to it too, provided that he hold something in his mind which makes it true.
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even in renouncing equivocation. Even Soto himself saith, that if a Magistrate requires from a person to speak simply all he knows of such a matter; i e. without any reservation;
even in renouncing equivocation. Even Soto himself Says, that if a Magistrate requires from a person to speak simply all he knows of such a matter; i e. without any reservation;
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Suppose a Priest, saith Jacob. à Graffiis, be asked a thing he heard in confession, may he deny that he knew it? Yes saith he, and swear it too; because he knew it not as man.
Suppose a Priest, Says Jacob. à Graffitis, be asked a thing he herd in Confessi, may he deny that he knew it? Yes Says he, and swear it too; Because he knew it not as man.
although the Judge do proceed according to due Form of Law, saith the same Lessius. It is no mortal sin to deny it, saith Filliucius. Not, tho' others be like to suffer for it, saith Em. Sà; especially if the punishment be capital, saith Filliucius and others in him.
although the Judge do proceed according to due From of Law, Says the same Lessius. It is no Mortal since to deny it, Says Filucius. Not, though Others be like to suffer for it, Says Em. Sà; especially if the punishment be capital, Says Filucius and Others in him.
But if a man doth suspect whether the Judge doth proceed according to due form of Law, which depends upon his opinion of the proofs and Witnesses brought against him, they make no question then,
But if a man does suspect whither the Judge does proceed according to due from of Law, which depends upon his opinion of the proofs and Witnesses brought against him, they make no question then,
Because ▪ saith Navarr, confession to a Priest and absolution by him is sufficient for salvation, his Confessour ought not to put him upon it, saith Diana. Not unless it be clearer than Noon-day that the Law compels them to it, say others;
Because ▪ Says Navarre, Confessi to a Priest and absolution by him is sufficient for salvation, his Confessor ought not to put him upon it, Says Diana. Not unless it be clearer than Noonday that the Law compels them to it, say Others;
Some thought they ought then to do it for the reputation of the Judges who otherwise might suffer in the esteem of the People as condemning innocent persons;
some Thought they ought then to do it for the reputation of the Judges who otherwise might suffer in the esteem of the People as condemning innocent Persons;
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5. Where the Judge is supposed incompetent, they make no question of the use of Equivocation and mental reservation in denying the crimes they are guilty of.
5. Where the Judge is supposed incompetent, they make no question of the use of Equivocation and mental reservation in denying the crimes they Are guilty of.
When the unquietness of the Jesuites gave just occasion to those severe Laws which were made after the Bull of Pius V. several cases were proposed at Rome for Resolution in order to the better conduct of their affairs here;
When the unquietness of the Jesuits gave just occasion to those severe Laws which were made After the Bull of Pius V. several cases were proposed At Room for Resolution in order to the better conduct of their affairs Here;
and among the rest this, Suppose an oath be required in an Heretical Court before incompetent Judges (quales sunt omnes nunc in Anglia, as all are now in England) how far doth such an oath bind? The Answer is, no farther th•n the Person that swears did intend it should:
and among the rest this, Suppose an oath be required in an Heretical Court before incompetent Judges (quales sunt omnes nunc in Anglia, as all Are now in England) how Far does such an oath bind? The Answer is, no farther th•n the Person that swears did intend it should:
So that we not only see the doctrine and practice of equivocation approved by the Holy See, but all legal Authority among us utterly rejected as having no jurisdiction over them.
So that we not only see the Doctrine and practice of equivocation approved by the Holy See, but all Legal authority among us utterly rejected as having no jurisdiction over them.
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For if Heresie makes our Judges incompetent, by necessary consequence it must deprive the King of the right to his Throne, it must take away all the obligation of our Laws, and the title every man hath to his estate.
For if Heresy makes our Judges incompetent, by necessary consequence it must deprive the King of the right to his Throne, it must take away all the obligation of our Laws, and the title every man hath to his estate.
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for what security can there be from the most solemn oaths, the most deep and serious protestations of those persons who at the same time believe that none of these things do bind them,
for what security can there be from the most solemn Oaths, the most deep and serious protestations of those Persons who At the same time believe that none of these things do bind them,
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and when they pretend the greatest simplicity and seem to renounce all equivocation, may then equivocate the most of all? If men had invented ways to fill the world with perpetual jealousies and suspicions of their practices and intentions, they could never have thought of any more effectual than these two, that Heresie, or differing in opinion from them, deprives them of their civil rights,
and when they pretend the greatest simplicity and seem to renounce all equivocation, may then equivocate the most of all? If men had invented ways to fill the world with perpetual jealousies and suspicions of their practices and intentions, they could never have Thought of any more effectual than these two, that Heresy, or differing in opinion from them, deprives them of their civil rights,
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and that they may deny what is true, and swear to what is false, and promise what they never mean to perform by vertue of some secret reservation in their minds.
and that they may deny what is true, and swear to what is false, and promise what they never mean to perform by virtue of Some secret reservation in their minds.
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How can they live as fellow-subjects with others who do not own the same Authority, the same Laws, the same Magistrates, who look on all Hereticks in a State of Vsurpation, and all judicial proceedings against them as meer force and violence,
How can they live as Fellow subjects with Others who do not own the same authority, the same Laws, the same Magistrates, who look on all Heretics in a State of Usurpation, and all judicial proceedings against them as mere force and violence,
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and parallel the case of answering in our Courts with that of oaths and promises to Thieves and Robbers? for upon these grounds all the bonds of Society are dissolved where what they call Heresie prevails;
and parallel the case of answering in our Courts with that of Oaths and promises to Thieves and Robbers? for upon these grounds all the bonds of Society Are dissolved where what they call Heresy prevails;
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How can we be sure that any man means what he saith, when he holds it lawfull to reserve a meaning quite different from his words? What can oaths signifie to the satisfaction of others;
How can we be sure that any man means what he Says, when he holds it lawful to reserve a meaning quite different from his words? What can Oaths signify to the satisfaction of Others;
and when they pretend the greatest simplicity in renouncing all arts, may then by allowance of their Casuists use them the most of all? But can men upon sober reflections think it any part of true Wisdom to lose all the force of their oaths and promises with those among whom they live? Will they never stand in need of being believed or trusted? And then,
and when they pretend the greatest simplicity in renouncing all arts, may then by allowance of their Casuists use them the most of all? But can men upon Sobrium reflections think it any part of true Wisdom to loose all the force of their Oaths and promises with those among whom they live? Will they never stand in need of being believed or trusted? And then,
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The summ of what I have to say is this, That however Simplicity and sincerity of conversation may in some particular circumstances expose men to greater danger and difficulties than fraud and deceit may do;
The sum of what I have to say is this, That however Simplicity and sincerity of Conversation may in Some particular Circumstances expose men to greater danger and difficulties than fraud and deceit may do;
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yet upon the whole matter considering the consequences of both, it will be found much greater Wisdom always to preserve the innocency of the Dove, than to use the greatest subtilty of the Serpent without it.
yet upon the Whole matter considering the consequences of both, it will be found much greater Wisdom always to preserve the innocency of the Dove, than to use the greatest subtlety of the Serpent without it.
Prudent simplicity lies in the practice of Meekness and Patience. The Serpent doth not imploy its subtilty only in defending it self and avoiding dangers,
Prudent simplicity lies in the practice of Meekness and Patience. The Serpent does not employ its subtlety only in defending it self and avoiding dangers,
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Christ foretels his Disciples the injuries and reproaches they were like to suffer under, that their condition was like to be no better than that of sheep in the midst of Wolves ;
christ foretells his Disciples the injuries and Reproaches they were like to suffer under, that their condition was like to be no better than that of sheep in the midst of Wolves;
but in gentleness and meekness and patience to be as harmless as Doves. Not, as though Christianity did forbid men the just and lawfull ways of preserving themselves,
but in gentleness and meekness and patience to be as harmless as Dove. Not, as though Christianity did forbid men the just and lawful ways of preserving themselves,
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it softens and sweetens and calms the tempers of men, and fills them with Kindness and Goodwill even to their enemies, not being overcome with evil, but overcoming evil with good.
it softens and sweetens and calms the tempers of men, and fills them with Kindness and Goodwill even to their enemies, not being overcome with evil, but overcoming evil with good.
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that which we call good nature seems to come very near that Divine grace which S. Paul calls Charity, and doth so admirably describe and so highly extol above miraculous gifts and some of the greatest graces.
that which we call good nature seems to come very near that Divine grace which S. Paul calls Charity, and does so admirably describe and so highly extol above miraculous Gifts and Some of the greatest graces.
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Which however it may be despised and scorned by furious and self-willed men, yet upon consideration it will be found a great part of the Wisdom of living. Revenge is the pleasure only of weak and disorderly minds:
Which however it may be despised and scorned by furious and self-willed men, yet upon consideration it will be found a great part of the Wisdom of living. Revenge is the pleasure only of weak and disorderly minds:
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for what real satisfaction can anothers loss or pain give to any considering man? The only pretence or colour for it is the preventing more mischief coming on ones self;
for what real satisfaction can another's loss or pain give to any considering man? The only pretence or colour for it is the preventing more mischief coming on ones self;
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And if so, I appeal to any man's understanding whether it were not greater Wisdom to have prevented at first all the vexation and disquie•, besides other inconveniencies, which must needs follow a continued quarrel.
And if so, I appeal to any Man's understanding whither it were not greater Wisdom to have prevented At First all the vexation and disquie•, beside other inconveniences, which must needs follow a continued quarrel.
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And this was it which recommended the Christian Religion to the World, that its great business and design was, to perswade the disobedient to the Wisdom of the just;
And this was it which recommended the Christian Religion to the World, that its great business and Design was, to persuade the disobedient to the Wisdom of the just;
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These are the instructions of S. Peter to the primitive Christians, and the ways he judged most effectual to promote the honour of their Religion, among those who were most apt to think and speak evil of it.
These Are the instructions of S. Peter to the primitive Christians, and the ways he judged most effectual to promote the honour of their Religion, among those who were most apt to think and speak evil of it.
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therefore he adviseth the Christians not only to purity and innocency, but to a quiet submission to Authority, and however the Jews looked on Heathen Government as a meer appointment of men ;
Therefore he adviseth the Christians not only to purity and innocency, but to a quiet submission to authority, and however the jews looked on Heathen Government as a mere appointment of men;
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For so is the Will of God, that with this sort of well-doing, ye may put to silence the ignorance of foolish men, who are apt to quarrel with Religion, especially when it appears new,
For so is the Will of God, that with this sort of welldoing, you may put to silence the ignorance of foolish men, who Are apt to quarrel with Religion, especially when it appears new,
And that there might be no colour for any such cavil against Christianity, no Religion that ever was, did so much inforce the duty of obedience as Christ and his Apostles did,
And that there might be no colour for any such cavil against Christianity, no Religion that ever was, did so much enforce the duty of Obedience as christ and his Apostles did,
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if S. Peter himself had taken upon him to dispose of Crowns and Scepters, or had absolved Christians from their Allegiance, even to their greatest persecutors, what a blot this had been upon the whole Religion, such as all the blood of the Martyrs could never have washed off.
if S. Peter himself had taken upon him to dispose of Crowns and Sceptres, or had absolved Christians from their Allegiance, even to their greatest persecutors, what a blot this had been upon the Whole Religion, such as all the blood of the Martyrs could never have washed off.
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And yet among all the causes alledged for the persecution of Christians, this was never once suggested, which would not have been omitted (if any such thing had been owned by the Christians ) by persons so jealous of their Power, as the Roman Emperours were.
And yet among all the Causes alleged for the persecution of Christians, this was never once suggested, which would not have been omitted (if any such thing had been owned by the Christians) by Persons so jealous of their Power, as the Roman emperors were.
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this is not to make them harmless as Doves, but to have too much of the subtilty of the Serpent, in pretending to be innocent when they only wanted an opportunity to do mischief.
this is not to make them harmless as Dove, but to have too much of the subtlety of the Serpent, in pretending to be innocent when they only wanted an opportunity to do mischief.
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But the security the Christian Religion gave to Government was from the principles and precepts of it, the design of its Doctrine as well as the practice of its followers.
But the security the Christian Religion gave to Government was from the principles and Precepts of it, the Design of its Doctrine as well as the practice of its followers.
So that if their Religion were true, it did oblige them to all acts of charity and kindness, to meekness and patience, to peaceableness and a quiet and prudent behaviour in all the changes of humane affairs.
So that if their Religion were true, it did oblige them to all acts of charity and kindness, to meekness and patience, to peaceableness and a quiet and prudent behaviour in all the changes of humane affairs.
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From what hath been already said, it is no hard matter to understand the Reason why our Saviour gave such directions to his Apostles, and made choice of such means to promote his Religion ;
From what hath been already said, it is no hard matter to understand the Reason why our Saviour gave such directions to his Apostles, and made choice of such means to promote his Religion;
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because they would hereby see, that he sent not his Apostles upon any ambitious or secular design, not to disturb Governments upon pretence of setting up a new Monarchy in it either of Christ or his pretended Vicar ;
Because they would hereby see, that he sent not his Apostles upon any ambitious or secular Design, not to disturb Governments upon pretence of setting up a new Monarchy in it either of christ or his pretended Vicar;
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and because he knew what persecutions would follow his Doctrine, he adviseth his Disciples neither to suffer as Fools, nor as evil-doers, but to be wise as Serpents and harmless as Doves.
and Because he knew what persecutions would follow his Doctrine, he adviseth his Disciples neither to suffer as Fools, nor as evildoers, but to be wise as Serpents and harmless as Dove.
if instead of directing men's Consciences in the ways of innocence and goodness, they teach them the art of putting tricks on God Almighty, (as one called the Casuistical Divinity of the Jesuites ) or the way of breaking his Laws by certain shifts and evasions ;
if instead of directing men's Consciences in the ways of innocence and Goodness, they teach them the art of putting tricks on God Almighty, (as one called the Casuistical Divinity of the Jesuits) or the Way of breaking his Laws by certain shifts and evasions;
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if instead of promoting peace and tranquillity in the world, they plot mischief and stir up faction and rebellion, we are sure whose Disciples soever they pretend to be, they are none of Christ's;
if instead of promoting peace and tranquillity in the world, they plot mischief and stir up faction and rebellion, we Are sure whose Disciples soever they pretend to be, they Are none of Christ's;
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OF THE Mischief of Separation, Preached at Guild-Hall Chapel Before the LORD MAYOR, &c. Phil. III. 16. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same things.
OF THE Mischief of Separation, Preached At Guild-Hall Chapel Before the LORD MAYOR, etc. Philip III. 16. Nevertheless, whereto we have already attained, let us walk by the same Rule, let us mind the same things.
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ALthough the Christian Religion doth lay the greatest obligations on mankind to Peace and Vnity, by the strictest commands, the highest examples, and the most prevailing arguments;
ALthough the Christian Religion does lay the greatest obligations on mankind to Peace and Unity, by the Strictest commands, the highest Examples, and the most prevailing Arguments;
yet so much have the passions and interests of men oversway'd the sense of their duty, that as nothing ought to be more in our wishes, so nothing seems more remote from our hopes ▪ than the Vniversal Peace of the Christian World. Not that there is any impossibility in the thing,
yet so much have the passion and interests of men overswayed the sense of their duty, that as nothing ought to be more in our wishes, so nothing seems more remote from our hope's ▪ than the Universal Peace of the Christian World. Not that there is any impossibility in the thing,
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So that till mens corruptions are mortified, and their passions subdued to a greater degree than the world hath yet found them, it is in vain to expect a state of peace and tranquillity in the Church.
So that till men's corruptions Are mortified, and their passion subdued to a greater degree than the world hath yet found them, it is in vain to expect a state of peace and tranquillity in the Church.
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at such a time, when Reason and common security, and above all our Religion obliges us to follow after the things that make for peace, and things wherewith one may edifie another ;
At such a time, when Reason and Common security, and above all our Religion obliges us to follow After the things that make for peace, and things wherewith one may edify Another;
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But it were happy for us, if all those who agree in renouncing the Errors and Corruptions of the Roman Church, could as easily joyn together in the great duties of our common Religion, that is, in our Prayers,
But it were happy for us, if all those who agree in renouncing the Errors and Corruptions of the Roman Church, could as Easily join together in the great duties of our Common Religion, that is, in our Prayers,
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For this would not only take off the reproach of our Adversaries, who continually upbraid us with our Schisms and Separations, but it would mightily tend to abate mens passions,
For this would not only take off the reproach of our Adversaries, who continually upbraid us with our Schisms and Separations, but it would mightily tend to abate men's passion,
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and to remove their prejudices, and to dispose their inclinations, and thereby lay a foundation for a blessed Union among our selves, which would frustrate the great design of our enemies upon us, who expect to see that Religion destroyed by our own folly, which they could not otherwise hope to accomplish by their utmost care and endeavour.
and to remove their prejudices, and to dispose their inclinations, and thereby lay a Foundation for a blessed union among our selves, which would frustrate the great Design of our enemies upon us, who expect to see that Religion destroyed by our own folly, which they could not otherwise hope to accomplish by their utmost care and endeavour.
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And we may justly hope for a greater blessing of God upon us, when we offer up our joint Prayers and Devotions to him, lifting up, as St. Paul speaks, holy hands without wrath and disputing.
And we may justly hope for a greater blessing of God upon us, when we offer up our joint Prayers and Devotions to him, lifting up, as Saint Paul speaks, holy hands without wrath and disputing.
and for that purpose have made choice of these words of the Apostle, Nevertheless whereto we have already attained, let us walk by the same rule, let us mind the same things.
and for that purpose have made choice of these words of the Apostle, Nevertheless whereto we have already attained, let us walk by the same Rule, let us mind the same things.
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or wilfull breach of the Churches Unity, had begun in the Apostles times, upon the difference that arose concerning the necessity of keeping the Law of Moses. And that which made the Schism the more dangerous, was, that the first beginners of it pretended a Commission from the Apostles themselves at Jerusalem, and were extremely busie and industrious to gain and keep up a party to themselves in the most flourishing Churches planted by the Apostles.
or wilful breach of the Churches Unity, had begun in the Apostles times, upon the difference that arose Concerning the necessity of keeping the Law of Moses. And that which made the Schism the more dangerous, was, that the First beginners of it pretended a Commission from the Apostles themselves At Jerusalem, and were extremely busy and Industria to gain and keep up a party to themselves in the most flourishing Churches planted by the Apostles.
Insomuch that had it not been for the courage and resolution of St. Paul, all the Gentile Christians had been either forced to a compliance with the Jews,
Insomuch that had it not been for the courage and resolution of Saint Paul, all the Gentile Christians had been either forced to a compliance with the jews,
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or to a perpetual Schism, (of which St. Peter had been in probability the Head, and not of the Churches Vnity, if St. Paul had not vigorously opposed so dangerous a compliance.) But finding so good success in his endeavours at Antioch, he pursues those false Apostles, who made it their business to divide and separate the Christians from each others Communion, through all the Churches where they had,
or to a perpetual Schism, (of which Saint Peter had been in probability the Head, and not of the Churches Unity, if Saint Paul had not vigorously opposed so dangerous a compliance.) But finding so good success in his endeavours At Antioch, he pursues those false Apostles, who made it their business to divide and separate the Christians from each Others Communion, through all the Churches where they had,
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Now I beseech you Brethren mark them which cause Divisions and Offences contrary to the Doctrine which ye have learned, and avoid them. And because he had understood they had been busie at Philippi to make a party there too,
Now I beseech you Brothers mark them which cause Divisions and Offences contrary to the Doctrine which you have learned, and avoid them. And Because he had understood they had been busy At Philippi to make a party there too,
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1. He exhorts the Philippians to an unanimous and constant resolution, in holding fast to the faith of the Gospel, in spight of all the threats and malice of their enemies:
1. He exhorts the Philippians to an unanimous and constant resolution, in holding fast to the faith of the Gospel, in spite of all the Treats and malice of their enemies:
2. He beseeches them in the most vehement and affectionate manner, not to give way to any differences or divisions among them, If there be therefore any consolation in Christ, if any comfort of love,
2. He Beseeches them in the most vehement and affectionate manner, not to give Way to any differences or divisions among them, If there be Therefore any consolation in christ, if any Comfort of love,
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And very well understanding the mischief of their designs under their specious pretences, he bestows very severe characters upon them, vers. 2. Beware of Dogs, beware of evil workers, beware of the Concision.
And very well understanding the mischief of their designs under their specious pretences, he bestows very severe characters upon them, vers. 2. Beware of Dogs, beware of evil workers, beware of the Concision.
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But lest they should give out that St. Paul spoke this out of a particular pique he had taken up against the Law of Moses, he declares that as to the spiritual intention and design of the Law it was accomplished in Christians, vers. 3. For we are the Circumcision which worship God in the spirit,
But lest they should give out that Saint Paul spoke this out of a particular pique he had taken up against the Law of Moses, he declares that as to the spiritual intention and Design of the Law it was accomplished in Christians, vers. 3. For we Are the Circumcision which worship God in the Spirit,
And, for his own part, he had as much reason to glory in legal privileges as any of them all, vers. 4, 5, 6. but the excellency of the Gospel of Christ had so prevailed upon his mind, that he now despised the things he valued before,
And, for his own part, he had as much reason to glory in Legal privileges as any of them all, vers. 4, 5, 6. but the excellency of the Gospel of christ had so prevailed upon his mind, that he now despised the things he valued before,
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But because many disputes and differences as to opinion and practice might happen among them, he therefore lays down two Rules for them to govern themselves by.
But Because many disputes and differences as to opinion and practice might happen among them, he Therefore lays down two Rules for them to govern themselves by.
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1. If any happen'd to differ from the body of Christians they lived with, they should do it with great Modesty and Humility, not breaking out into factions and divisions,
1. If any happened to differ from the body of Christians they lived with, they should do it with great Modesty and Humility, not breaking out into factions and divisions,
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2. For those who were come to a firmness and settlement of judgment upon the Christian principles, he charges them by all means to preserve Unity and Peace among themselves.
2. For those who were come to a firmness and settlement of judgement upon the Christian principles, he charges them by all means to preserve Unity and Peace among themselves.
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Nevertheless, whereto we have already attained, let us walk by the same Rule. II. The duty and obligation which lies upon the best Christians to observe it.
Nevertheless, whereto we have already attained, let us walk by the same Rule. II The duty and obligation which lies upon the best Christians to observe it.
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I. The necessity of one fixed and certain Rule, notwithstanding the different attainments of Christians. NONLATINALPHABET which Phrase seems to be a continuation of the former allusion to a Race.
I The necessity of one fixed and certain Rule, notwithstanding the different attainments of Christians. which Phrase seems to be a continuation of the former allusion to a Raze.
For, as Eustathius observes, the first thing the Greeks were wont to do as to their Exercises, was to circumscribe the bounds within which they were to be performed.
For, as Eustathius observes, the First thing the Greeks were wont to do as to their Exercises, was to circumscribe the bounds within which they were to be performed.
therefore now subjoyning this with respect to those who had gone beyond them, he doth imply such an agreement and uniformity of Practice as doth lie in observing the same standing Rule.
Therefore now subjoining this with respect to those who had gone beyond them, he does imply such an agreement and uniformity of Practice as does lie in observing the same standing Rule.
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and therefore when the Apostle mentions a Rule, without declaring what it was, we have reason to believe it was such a Rule which they very well knew which he had given to them before.
and Therefore when the Apostle mentions a Rule, without declaring what it was, we have reason to believe it was such a Rule which they very well knew which he had given to them before.
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and that not on the mere Authority of Apostles, but as Governours of Churches, whose business it is to take care of the welfare and preservation of them.
and that not on the mere authority of Apostles, but as Governors of Churches, whose business it is to take care of the welfare and preservation of them.
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For those who are engaged below, in the Valley, fighting in small parties, and pursuing their advantages, do run into the enemies Camp before they are aware of it, may receive an unexpected check from their Commanders in chief, who from the higher ground espie the hazard they are in by their over-forwardness,
For those who Are engaged below, in the Valley, fighting in small parties, and pursuing their advantages, do run into the enemies Camp before they Are aware of it, may receive an unexpected check from their Commanders in chief, who from the higher ground espy the hazard they Are in by their over-forwardness,
but those who stand upon higher Ground and see farther than they can do, must be allowed a better capacity of judging what makes for the safety of the whole, than they can have:
but those who stand upon higher Ground and see farther than they can do, must be allowed a better capacity of judging what makes for the safety of the Whole, than they can have:
wherein they determined those things which they knew were then scrupled, and continued so to be afterwards, where-ever the Judaizing Christians prevailed.
wherein they determined those things which they knew were then scrupled, and continued so to be afterwards, wherever the Judaizing Christians prevailed.
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But doth not St. Paul in the 14 th Chapter of his Epistle to the Romans lay down quite another Rule, viz. only of mutual forbearance in such cases, where men are unsatisfied in Conscience?
But does not Saint Paul in the 14 that Chapter of his Epistle to the Romans lay down quite Another Rule, viz. only of mutual forbearance in such cases, where men Are unsatisfied in Conscience?
and where they did not impose the necessity of keeping the Law on the Gentile Christians (as we do not find they did at Rome ) the Apostle was willing to have the Law buried as decently,
and where they did not impose the necessity of keeping the Law on the Gentile Christians (as we do not find they did At Room) the Apostle was willing to have the Law buried as decently,
and therefore in this case he perswades both parties to Forbearance and Charity, in avoiding the judging and censuring one another, since they had an equal regard to the honour of God in what they did.
and Therefore in this case he persuades both parties to Forbearance and Charity, in avoiding the judging and censuring one Another, since they had an equal regard to the honour of God in what they did.
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and that makes him so much insist on this advice to the Philippians, that whatever their attainments in Christianity were, they should walk by the same Rule, and mind the same things.
and that makes him so much insist on this Advice to the Philippians, that whatever their attainments in Christianity were, they should walk by the same Rule, and mind the same things.
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1. How far the obligation doth extend to comply with an established Rule, and to preserve the Peace of the Church we live in? This I think the more necessary to be spoken to,
1. How Far the obligation does extend to comply with an established Rule, and to preserve the Peace of the Church we live in? This I think the more necessary to be spoken to,
It must be certainly some great mistake in their judgments must lead them to this; (for I am by no means willing to impute it to passion and evil designs) and out of the hearty desire I have,
It must be Certainly Some great mistake in their Judgments must led them to this; (for I am by no means willing to impute it to passion and evil designs) and out of the hearty desire I have,
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if possible, to give ▪ satisfaction in this matter, I shall endeavour to search to the bottom of this dangerous mistake, to which we owe so much of our present distractions and fears.
if possible, to give ▪ satisfaction in this matter, I shall endeavour to search to the bottom of this dangerous mistake, to which we owe so much of our present distractions and fears.
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By whole Churches, I mean ▪ the Churches of such Nations, which upon the decay of the Roman Empire, resumed their just right of Government to themselves,
By Whole Churches, I mean ▪ the Churches of such nations, which upon the decay of the Roman Empire, resumed their just right of Government to themselves,
and governed by the same Authority under the same Rules, might have been truly called the Lydian Church. Just as several Families uniting make one Kingdom, which at first had a distinct and independent Power,
and governed by the same authority under the same Rules, might have been truly called the Lydian Church. Just as several Families uniting make one Kingdom, which At First had a distinct and independent Power,
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For the true notion of a Church is no more than of a Society of men united together for their Order and Government according to the rules of the Christian Religion.
For the true notion of a Church is no more than of a Society of men united together for their Order and Government according to the rules of the Christian Religion.
by which means they appropriate the name of Churches to particular Congregations ▪ Whereas if this held true, the Church must be dissolved as soon as the Congregation is broken up;
by which means they Appropriate the name of Churches to particular Congregations ▪ Whereas if this held true, the Church must be dissolved as soon as the Congregation is broken up;
And if there be one Catholick Church consisting of multitudes of particular Churches consenting in one Faith ▪ then why may there not be one National Church from the consent in the same Articles of Religion,
And if there be one Catholic Church consisting of Multitudes of particular Churches consenting in one Faith ▪ then why may there not be one National Church from the consent in the same Articles of Religion,
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then why may not National Societies agreeing together in the same Faith, and under the same Government and Discipline, be as truly and properly a Church,
then why may not National Societies agreeing together in the same Faith, and under the same Government and Discipline, be as truly and properly a Church,
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as the Kingdom of Ivetot once was in Normandy, which consisted of a very small territory? Among the Athenians, from whom the use of the word NONLATINALPHABET came into the Christian Church, it was taken for such an Assembly, which had the power of governing and determining matters of Religion as well as the affairs of State. For the Senate of 500 being distributed into fifties according to the number of the Tribes, which succeeded by course through the year;
as the Kingdom of Ivetot once was in Normandy, which consisted of a very small territory? Among the Athenians, from whom the use of the word Come into the Christian Church, it was taken for such an Assembly, which had the power of governing and determining matters of Religion as well as the affairs of State. For the Senate of 500 being distributed into fifties according to the number of the Tribes, which succeeded by course through the year;
and why many of these Cities being united under one civil Government, and the same Rules of Religion should not be called one National Church, I cannot understand.
and why many of these Cities being united under one civil Government, and the same Rules of Religion should not be called one National Church, I cannot understand.
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in short, we mean, that Society of Christian People which in this Nation are united under the same Profession of Faith, the same Laws of Government, and Rules of Divine Worship.
in short, we mean, that Society of Christian People which in this nation Are united under the same Profession of Faith, the same Laws of Government, and Rules of Divine Worship.
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2. I do not intend to speak of the terms upon which Persons are to be admitted among us to the exercise of the Function of the Ministery; but of the terms of Lay-communion, i e.
2. I do not intend to speak of the terms upon which Persons Are to be admitted among us to the exercise of the Function of the Ministry; but of the terms of Lay-communion, i e.
I will not say, there hath been a great deal of art used to confound these two, (and it is easie to discern to what purpose it is;) but I dare say, the Peoples not understanding the difference of these two cases hath been a great occasion of the present Separation.
I will not say, there hath been a great deal of art used to confound these two, (and it is easy to discern to what purpose it is;) but I Dare say, the Peoples not understanding the difference of these two cases hath been a great occasion of the present Separation.
1. They unanimously confess they find no fault with the Doctrine of our Church, and can freely subscribe to all the Doctrinal Articles; nay they profess greater zeal for many of them,
1. They unanimously confess they find no fault with the Doctrine of our Church, and can freely subscribe to all the Doctrinal Articles; nay they profess greater zeal for many of them,
They do not deny that we have all the essentials of true Churches, true Doctrine, true Sacraments, and an implicit Covenant between Pastors and People.
They do not deny that we have all the essentials of true Churches, true Doctrine, true Sacraments, and an implicit Covenant between Pastors and People.
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and that the Relatour brought in twenty Reasons to prove that it is a duty to some to joyn with some Parish-Churches three times a year in the Lord•s Supper ;
and that the Relator brought in twenty Reasons to prove that it is a duty to Some to join with Some Parish-churches three times a year in the Lord•s Supper;
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Such another meeting, we are told, they had after the Plague and Fire, at which they agreed that Communion with our Churches was in it self lawfull and good.
Such Another meeting, we Are told, they had After the Plague and Fire, At which they agreed that Communion with our Churches was in it self lawful and good.
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Who could have imagined otherwise, than that after the weight of so many Reasons, and such a general consent among them, they should have all joyned with us in what themselves judged to be lawfull,
Who could have imagined otherwise, than that After the weight of so many Reasons, and such a general consent among them, they should have all joined with us in what themselves judged to be lawful,
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and in many cases a duty? But instead of this, we have rather since that time found them more inclinable to courses of separation, filling the people with greater prejudices against our Communion,
and in many cases a duty? But instead of this, we have rather since that time found them more inclinable to courses of separation, filling the people with greater prejudices against our Communion,
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for by this means the hearts of the People are alienated from each other, who apprehend the differences to be much greater than their Teachers will allow,
for by this means the hearts of the People Are alienated from each other, who apprehend the differences to be much greater than their Teachers will allow,
And herein lies the whole strength of the several Pleas at this day made use of to justifie the Separate Congregations: both which I shall now examine.
And herein lies the Whole strength of the several Pleasant At this day made use of to justify the Separate Congregations: both which I shall now examine.
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For, say they, our Lord Christ instituted only Congregational Churches, or particular Assemblies for divine Worship, which having the sole Church power in themselves, they are under no obligation of Communion with other Churches,
For, say they, our Lord christ instituted only Congregational Churches, or particular Assemblies for divine Worship, which having the sole Church power in themselves, they Are under no obligation of Communion with other Churches,
And to this Doctrine, others of late approach so near, that they tell us, That to devise new species of Churches (beyond Parochial or Congregational) without God's Authority,
And to this Doctrine, Others of late approach so near, that they tell us, That to devise new species of Churches (beyond Parochial or Congregational) without God's authority,
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Which must suppose Congregational Churches to be so much the Institution of Christ, that any other Constitution above these is both unlawfull and insupportable.
Which must suppose Congregational Churches to be so much the Institution of christ, that any other Constitution above these is both unlawful and insupportable.
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and to do them right, they declare, That they look upon the Church of England, or the Generality of the Nation professing Christianity, to be as sound and healthfull a part of the Catholick Church, as any in the World.
and to do them right, they declare, That they look upon the Church of England, or the Generality of the nation professing Christianity, to be as found and healthful a part of the Catholic Church, as any in the World.
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But then they say, Communion in Ordinances must be only in such Churches as Christ himself instituted by unalterable Rules, which were only particular and Congregational Churches.
But then they say, Communion in Ordinances must be only in such Churches as christ himself instituted by unalterable Rules, which were only particular and Congregational Churches.
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which according to their own concessions have all the Essentials of true Churches? And what ground can they have to separate and divide those Churches, which for all that we can see, are of the same nature with the Churches planted by the Apostles at Corinth, Philippi or Thessalonica? But I must needs say farther, I have never yet seen any tolerable proof, that the Churches planted by the Apostles were limited to Congregations.
which according to their own concessions have all the Essentials of true Churches? And what ground can they have to separate and divide those Churches, which for all that we can see, Are of the same nature with the Churches planted by the Apostles At Corinth, Philippi or Thessalonica? But I must needs say farther, I have never yet seen any tolerable proof, that the Churches planted by the Apostles were limited to Congregations.
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but where doth it appear, that when they multiplied into more Congregations, they did make new and distinct Churches, under new Officers with a Separate Power of Government ? Of this, I am well assured, there is no mark or footstep in the New Testament,
but where does it appear, that when they multiplied into more Congregations, they did make new and distinct Churches, under new Officers with a Separate Power of Government? Of this, I am well assured, there is no mark or footstep in the New Testament,
I do not think it will appear credible to any considerate man, that the 5000 Christians in the Church of Jerusalem made one stated and fixed Congregation for divine Worship ;
I do not think it will appear credible to any considerate man, that the 5000 Christians in the Church of Jerusalem made one stated and fixed Congregation for divine Worship;
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but if this were granted, where are the unalterable Rules that as soon as the company became too great for one particular Assembly, they must become a new Church under peculiar Officers and an independent Authority?
but if this were granted, where Are the unalterable Rules that as soon as the company became too great for one particular Assembly, they must become a new Church under peculiar Officers and an independent authority?
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It is very strange, that those who contend so much for the Scriptures being a perfect Rule of all things pertaining to Worship and Discipline, should be able to produce nothing in so necessary a Point.
It is very strange, that those who contend so much for the Scriptures being a perfect Rule of all things pertaining to Worship and Discipline, should be able to produce nothing in so necessary a Point.
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If that of which we read the clearest instances in Scripture, must be the standard of all future Ages, much more might be said for limiting Churches to private Families, than to particular Congregations. For, do we not read of the Church that was in the House of Priscilla and Aquila at Rome;
If that of which we read the Clearest instances in Scripture, must be the standard of all future Ages, much more might be said for limiting Churches to private Families, than to particular Congregations. For, do we not read of the Church that was in the House of Priscilla and Aquila At Room;
and in the House of Philemon at Laodicea? Why then should not Churches be reduced to particular Families, when by that means they may fully enjoy the Liberty of their Consciences,
and in the House of Philemon At Laodicea? Why then should not Churches be reduced to particular Families, when by that means they may Fully enjoy the Liberty of their Consciences,
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why may not others extend Churches to those Societies which consist of many Congregations ? Especially considering, that the Apostles when they instituted Churches, did appoint such Officers in them,
why may not Others extend Churches to those Societies which consist of many Congregations? Especially considering, that the Apostles when they instituted Churches, did appoint such Officers in them,
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And this is so very plain in Antiquity, as to the Churches planted by the Apostles themselves in several parts, that none but a great stranger to the History of the Church can ever call it in question.
And this is so very plain in Antiquity, as to the Churches planted by the Apostles themselves in several parts, that none but a great stranger to the History of the Church can ever call it in question.
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I am sure Calvin, a person of great and deserved reputation among our Brethren, looks upon this as a matter out of dispute among learned men, that a Church did not only take in the Christians of a whole City,
I am sure calvin, a person of great and deserved reputation among our Brothers, looks upon this as a matter out of dispute among learned men, that a Church did not only take in the Christians of a Whole city,
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and hath not Age enough to plead a Prescription. It is true, after some time in the greater Cities, they had distinct places allotted, and Presbyters fixed among them;
and hath not Age enough to plead a Prescription. It is true, After Some time in the greater Cities, they had distinct places allotted, and Presbyters fixed among them;
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but were all in subjection to the Bishop and his College of Presbyters, of which multitudes of examples might be brought from most authentick Testimonies of Antiquity;
but were all in subjection to the Bishop and his College of Presbyters, of which Multitudes of Examples might be brought from most authentic Testimonies of Antiquity;
And yet this distribution even in Cities was so uncommon in those elder times, that Epiphanius takes notice of it as an extraordinary thing at Alexandria ;
And yet this distribution even in Cities was so uncommon in those elder times, that Epiphanius Takes notice of it as an extraordinary thing At Alexandria;
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And if we look over the ancicent Canons of the Church, we shall find two things very plain in them; (1.) That the notion of a Church was the same with that of a Diocese;
And if we look over the ancicent Canonas of the Church, we shall find two things very plain in them; (1.) That the notion of a Church was the same with that of a Diocese;
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So the followers of Eustathius Sebastenus, who withdrew from the publick Congregations on pretence of greater sanctity and purity, in Paphlagonia, were condemned by the Council at Gangrae ;
So the followers of Eustathius Sebastenus, who withdrew from the public Congregations on pretence of greater sanctity and purity, in Paphlagonia, were condemned by the Council At Gangrae;
wherein before S. Cyprian had so justly complained of the Schism of Felicissimus and his Brethren, who on pretence of some disorders in the Church of Carthage had withdrawn to the Mountains;
wherein before S. Cyprian had so justly complained of the Schism of Felicissimus and his Brothers, who on pretence of Some disorders in the Church of Carthage had withdrawn to the Mountains;
but I do not remember one instance in Antiquity, wherein separation from Orthodox Bishops, and setting up Meetings without their Authority and against their consent, was acquitted from the sin of Schism. Indeed some Bishops have sometimes refused Communion with others upon great misdemeanours;
but I do not Remember one instance in Antiquity, wherein separation from Orthodox Bishops, and setting up Meetings without their authority and against their consent, was acquitted from the since of Schism. Indeed Some Bishops have sometime refused Communion with Others upon great misdemeanours;
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yet when Atticus restored the name of S. Chrysostom to the Diptychs of the Church, they returned to Communion with their Bishop, as S. Chrysostom himself advised them (as appears by Palladius ) which is far from justifying the wilfull separation of Presbyters and People from the Communion of their Bishops, when they do agree in the same Faith.
yet when Atticus restored the name of S. Chrysostom to the Diptychs of the Church, they returned to Communion with their Bishop, as S. Chrysostom himself advised them (as appears by Palladius) which is Far from justifying the wilful separation of Presbyters and People from the Communion of their Bishops, when they do agree in the same Faith.
2. But suppose the first Churches were barely congregational, by reason of the small number of Believers at that time ▪ yet what obligation lies upon us to disturb the Peace of the Church we live in to reduce Churches to their Infant-state ▪ They do not think it necessary to reduce the first Community of Goods, which was far more certainly practised, than congregational Churches;
2. But suppose the First Churches were barely congregational, by reason of the small number of Believers At that time ▪ yet what obligation lies upon us to disturb the Peace of the Church we live in to reduce Churches to their Infant state ▪ They do not think it necessary to reduce the First Community of Goods, which was Far more Certainly practised, than congregational Churches;
why shall the Peace of the Church be in so much worse a condition than that of the Civil state? It is very uncertain whether the Primitive Form were such as they fansy;
why shall the Peace of the Church be in so much Worse a condition than that of the Civil state? It is very uncertain whither the Primitive From were such as they fancy;
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It is a great fault among some who pretend to great niceness in some positive Duties, that they have so little regard to comparative Duties: For that which may be a duty in one case,
It is a great fault among Some who pretend to great niceness in Some positive Duties, that they have so little regard to comparative Duties: For that which may be a duty in one case,
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And can we think that a duty lying upon us, which in our circumstances makes a far greater duty impracticable? Is there any thing Christ and his Apostles have charged more upon the Consciences of all Christians,
And can we think that a duty lying upon us, which in our Circumstances makes a Far greater duty impracticable? Is there any thing christ and his Apostles have charged more upon the Consciences of all Christians,
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whether five thousand Christians in times of persecution could make one Assembly for Worship? Or whether all the Christians in Ephesus or Corinth made but one Congregation? On what terms can we ever hope for Peace in the Church,
whither five thousand Christians in times of persecution could make one Assembly for Worship? Or whither all the Christians in Ephesus or Corinth made but one Congregation? On what terms can we ever hope for Peace in the Church,
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if such pretences as these be sufficient to justifie them? Men may please themselves in talking of preserving Peace and Love under separate Communions;
if such pretences as these be sufficient to justify them? Men may please themselves in talking of preserving Peace and Love under separate Communions;
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and provokes others to lay open the follies and indiscretions and immoralities of those who pretend to so much Purity and Spirituality above their Brethren.
and provokes Others to lay open the follies and indiscretions and immoralities of those who pretend to so much Purity and Spirituality above their Brothers.
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for they say, that causeless renouncing Communion with true Churches is Schism, especially if it be joyned with setting up Anti-Churches unwarrantably against them ;
for they say, that causeless renouncing Communion with true Churches is Schism, especially if it be joined with setting up Anti-Churches unwarrantably against them;
how comes it then to be separation in some and not in others? They are very unwilling to confess a separation, because they have formerly condemned it with great severity;
how comes it then to be separation in Some and not in Others? They Are very unwilling to confess a separation, Because they have formerly condemned it with great severity;
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For, the Assembly of Divines urged their dissenting Brethren to comply with their Rules of Church Government, and charged them with Schism if they did it not;
For, the Assembly of Divines urged their dissenting Brothers to comply with their Rules of Church Government, and charged them with Schism if they did it not;
whereas they only desired to enjoy such liberty as to their separate Congregations, as is now pleaded for by our dissenting Brethren. This, say they, would give countenance to a perpetual Schism and Division in the Church, still drawing away some from the Churches under the Rule, which also would breed irritations between the Parties;
whereas they only desired to enjoy such liberty as to their separate Congregations, as is now pleaded for by our dissenting Brothers. This, say they, would give countenance to a perpetual Schism and Division in the Church, still drawing away Some from the Churches under the Rule, which also would breed irritations between the Parties;
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And they thought it a very unreasonable thing for them to desire distinct and separate Congregations, as to those parts of worship where they could joyn in Communion with them:
And they Thought it a very unreasonable thing for them to desire distinct and separate Congregations, as to those parts of worship where they could join in Communion with them:
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and the most s•bstantial in their Rule, it could not be called a total separation, especially considering, that they professed their Churches to be true Churches;
and the most s•bstantial in their Rule, it could not be called a total separation, especially considering, that they professed their Churches to be true Churches;
To which the Assemblies Party smartly replied, That since they acknowledged their Churches to be so true, that they could occasionally joyn in all Acts of worship, they conceived they were bound to act with them in joint Communion by one common Rule,
To which the Assemblies Party smartly replied, That since they acknowledged their Churches to be so true, that they could occasionally join in all Acts of worship, they conceived they were bound to act with them in joint Communion by one Common Rule,
And they add, that to leave all ordinary Communion in any Church with dislike, when opposition or offence offers it self, is to separate from such a Church in the Scripture sense;
And they add, that to leave all ordinary Communion in any Church with dislike, when opposition or offence offers it self, is to separate from such a Church in the Scripture sense;
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To which they subjoyn these remarkable words, which I heartily wish our Brethren at this day would think seriously upon, To separate from those Churches ordinarily and visibly with whom occasionally you may joyn without sin, seemeth to be a most unjust separation.
To which they subjoin these remarkable words, which I heartily wish our Brothers At this day would think seriously upon, To separate from those Churches ordinarily and visibly with whom occasionally you may join without since, seems to be a most unjust separation.
and most serious deliberation, it is no better than plain and down-right separation. And, I must needs say, I never saw any Cause more weakly defended, no, not that of Polygamy and Anabaptism, than that of those, who allow it to be lawfull to joyn in Communion with us,
and most serious deliberation, it is no better than plain and downright separation. And, I must needs say, I never saw any Cause more weakly defended, no, not that of Polygamy and Anabaptism, than that of those, who allow it to be lawful to join in Communion with us,
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and yet go about to vindicate the separate Meetings among us, from the guilt of a sinfull separation. For although they allow our Churches to be true, and that it is lawfull to communicate with them, which is the most plausible Plea they have, this is so far from extenuating, that it doth aggravate the fault;
and yet go about to vindicate the separate Meetings among us, from the guilt of a sinful separation. For although they allow our Churches to be true, and that it is lawful to communicate with them, which is the most plausible Plea they have, this is so Far from extenuating, that it does aggravate the fault;
But whatever may be said as to other Pleas for their present practices, my Text seems to afford the strongest of all, viz. that men are to be pressed to go no farther than they have already attained, and not to be strained up to an uniformity beyond the dictates of their Consciences,
But whatever may be said as to other Pleasant for their present practices, my Text seems to afford the Strongest of all, viz. that men Are to be pressed to go no farther than they have already attained, and not to be strained up to an uniformity beyond the dictates of their Consciences,
but to be let alone, as the Apostle directs in the foregoing verse, If any one be otherwise minded, he must be left to God, and that manifestation of his Will, which he will be pleased to give him.
but to be let alone, as the Apostle directs in the foregoing verse, If any one be otherwise minded, he must be left to God, and that manifestation of his Will, which he will be pleased to give him.
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which words, saith Cajetan, the Apostle subjoins to the former, lest the persons he there speaks to should think themselves excused from going as far as they can as to the same Rule.
which words, Says Cajetan, the Apostle subjoins to the former, lest the Persons he there speaks to should think themselves excused from going as Far as they can as to the same Rule.
But why then is this kept up as such a mighty secret in the breasts of their Teachers? Why do they not preach it to them in their Congregations? Is it for fear, they should have none left to preach to? that is not to be imagined of mortified and conscientious men.
But why then is this kept up as such a mighty secret in the breasts of their Teachers? Why do they not preach it to them in their Congregations? Is it for Fear, they should have none left to preach to? that is not to be imagined of mortified and conscientious men.
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This, I confess, looks oddly, and the tenderness of a man's mind in such a case, may out of meer shamefacedness keep him from declaring a Truth which flies in his face, while he speaks it.
This, I confess, looks oddly, and the tenderness of a Man's mind in such a case, may out of mere shamefacedness keep him from declaring a Truth which flies in his face, while he speaks it.
Is it that they fear the reproaches of the People? which some few of the most eminent Persons among them, have found they must undergo if they touch upon this Subject (for I know not how it comes to pass, that the most Godly People among them, can the least endure to be told of their faults.) But is it not as plainly written by S. Paul, If I yet please men I should not be the Servant of Christ ;
Is it that they Fear the Reproaches of the People? which Some few of the most eminent Persons among them, have found they must undergo if they touch upon this Subject (for I know not how it comes to pass, that the most Godly People among them, can the least endure to be told of their Faults.) But is it not as plainly written by S. Paul, If I yet please men I should not be the Servant of christ;
as Woe be unto me if I preach not the Gospel? If they therefore would acquit themselves like honest and conscientious men, let them tell the People plainly that they look on our Churches as true Churches,
as Woe be unto me if I preach not the Gospel? If they Therefore would acquit themselves like honest and conscientious men, let them tell the People plainly that they look on our Churches as true Churches,
2. If the bare dissatisfaction of mens Consciences do justifie the lawfulness of Separation, and breaking an established Rule, it were to little purpose to make any Rule at all.
2. If the bore dissatisfaction of men's Consciences do justify the lawfulness of Separation, and breaking an established Rule, it were to little purpose to make any Rule At all.
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Because it is impossible to make any, which ignorant and injudicious men shall not apprehend to be in some thing or other against the dictates of their Consciences. But because what we say may not weigh so much with them in this matter,
Because it is impossible to make any, which ignorant and injudicious men shall not apprehend to be in Some thing or other against the dictates of their Consciences. But Because what we say may not weigh so much with them in this matter,
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The dissenting Brethren were not so much wanting to their Cause, as not to plead tenderness of Conscience with as much advantage and earnestness as any men now can do it. To which they answer,
The dissenting Brothers were not so much wanting to their Cause, as not to plead tenderness of Conscience with as much advantage and earnestness as any men now can do it. To which they answer,
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We much doubt, say they, whether such tenderness of Conscience, as ariseth out of an opinion, cui potest subesse falsum, (which may be false) when the Conscience is so tender, that it may be withall an erring Conscience, can be a sufficient ground to justifie such a material Separation, as our Brethren plead for;
We much doubt, say they, whither such tenderness of Conscience, as arises out of an opinion, cui potest Subesse falsum, (which may be false) when the Conscience is so tender, that it may be withal an erring Conscience, can be a sufficient ground to justify such a material Separation, as our Brothers plead for;
For though it may bind, to forbear or suspend the Act of Communion in that particular wherein men conceive they cannot hold Communion without sin (nothing being to be done contrary unto Conscience) yet it doth not bind to follow such a positive prescript as possibly may be divers from the Will and Counsel of God, of which kind we conceive this of gathering Separated Churches out of other true Churches to be one.
For though it may bind, to forbear or suspend the Act of Communion in that particular wherein men conceive they cannot hold Communion without since (nothing being to be done contrary unto Conscience) yet it does not bind to follow such a positive prescript as possibly may be diverse from the Will and Counsel of God, of which kind we conceive this of gathering Separated Churches out of other true Churches to be one.
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The Grounds, say they, upon which this Separation is desired, are such upon which all other possible scruples which erring Consciences may in any other cases be subject unto, may claim the privilege of a like Indulgence.
The Grounds, say they, upon which this Separation is desired, Are such upon which all other possible scruples which erring Consciences may in any other cases be Subject unto, may claim the privilege of a like Indulgence.
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For, say they, they suppressed the contentions of men by the custom of the Churches of God, 1 Cor. 11.16. and ordain the same practice in all the Churches, notwithstanding our Brethrens distinction of difference of light, 1 Cor. 7.17.
For, say they, they suppressed the contentions of men by the custom of the Churches of God, 1 Cor. 11.16. and ordain the same practice in all the Churches, notwithstanding our Brothers' distinction of difference of Light, 1 Cor. 7.17.
5. That the Apostle by this Rule in the Text, did not intend to allow Brethren who agree in all substantials of Faith and Worship, to separate from one another, in those very substantials wherein they agree.
5. That the Apostle by this Rule in the Text, did not intend to allow Brothers who agree in all substantials of Faith and Worship, to separate from one Another, in those very substantials wherein they agree.
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Is this, say they, to walk by the same Rule, and to mind the same things, to separate from Churches in those very things wherein we agree with them? We desire no more of them than we are confident was practised by the Saints at Philippi, namely, to hold practical Communion in things wherein they doctrinally agree.
Is this, say they, to walk by the same Rule, and to mind the same things, to separate from Churches in those very things wherein we agree with them? We desire no more of them than we Are confident was practised by the Saints At Philippi, namely, to hold practical Communion in things wherein they doctrinally agree.
As to their similitude, they grant it to be pretty and plausible; but such arguments are popular and inartificial, having more of flourish than substance in them.
As to their similitude, they grant it to be pretty and plausible; but such Arguments Are popular and inartificial, having more of flourish than substance in them.
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because men must not for Vniformity's sake be pared or stretched to the measure of other men? would they endure the lower suckers at the root of their tree to grow till they had killed the tree it self? Ad populum phaleras.
Because men must not for Uniformity's sake be pared or stretched to the measure of other men? would they endure the lower suckers At the root of their tree to grow till they had killed the tree it self? Ad Populum phaleras.
From whence we see the Church of England's endeavour after Vniformity is acquitted from Tyranny over the Consciences of men by the Judgment of the most learned of the Assembly of Divines? for such we do not question they chose to manage this debate, upon which the turn of their whole affairs depended.
From whence we see the Church of England's endeavour After Uniformity is acquitted from Tyranny over the Consciences of men by the Judgement of the most learned of the Assembly of Divines? for such we do not question they chosen to manage this debate, upon which the turn of their Whole affairs depended.
3. A wilfull Errour or mistake of Conscience doth by no means excuse from sin. Thus if a man think himself bound to divide the Church by a sinfull Separation ;
3. A wilful Error or mistake of Conscience does by no means excuse from since. Thus if a man think himself bound to divide the Church by a sinful Separation;
For S. Paul thought himself bound to do many things against the name of Jesus of Nazareth, yet he calls himself a blasphemer and the greatest of sinners, for what he did under that obligation of Conscience. The Jews thought themselves bound in Conscience to do God service, but it was a horrible mistake,
For S. Paul Thought himself bound to do many things against the name of jesus of Nazareth, yet he calls himself a blasphemer and the greatest of Sinners, for what he did under that obligation of Conscience. The jews Thought themselves bound in Conscience to do God service, but it was a horrible mistake,
for no man that hath any Conscience will speak against the Power of it, and he that declares against it, hath no reason to be regarded in what he saith.
for no man that hath any Conscience will speak against the Power of it, and he that declares against it, hath no reason to be regarded in what he Says.
But that which ought to be inferred from hence, is, that men ought not to rest satisfied with the present dictates of their Consciences, for notwithstanding them they may commit very great sins.
But that which ought to be inferred from hence, is, that men ought not to rest satisfied with the present dictates of their Consciences, for notwithstanding them they may commit very great Sins.
For the question is generally put, How far an Erroneous Conscience doth oblige? And when men hear that they must not act against their Consciences though they be mistaken, they think themselves safe enough and enquire no farther.
For the question is generally put, How Far an Erroneous Conscience does oblige? And when men hear that they must not act against their Consciences though they be mistaken, they think themselves safe enough and inquire no farther.
the utmost Resolution of the Case comes to this, That a man may be so perplexed and entangled by an erroneous Conscience, that he may be under a necessity of sinning,
the utmost Resolution of the Case comes to this, That a man may be so perplexed and entangled by an erroneous Conscience, that he may be under a necessity of sinning,
and running on with violent Prejudices, which was the case of S. Paul and the Jews (and I wish it were not of many Christians) they may make false and rash judgments of things,
and running on with violent Prejudices, which was the case of S. Paul and the jews (and I wish it were not of many Christians) they may make false and rash Judgments of things,
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The most material Question then, in the case of an erroneous Conscience, is, What Errour of Conscience doth excuse a man from Sin in following the Dictates of it? For,
The most material Question then, in the case of an erroneous Conscience, is, What Error of Conscience does excuse a man from since in following the Dictates of it? For,
if it be caused by invincible Ignorance, or after using the best means for due information of his Conscience, though the Act may be a fault in it self,
if it be caused by invincible Ignorance, or After using the best means for due information of his Conscience, though the Act may be a fault in it self,
if they have not patience to hear any thing against their opinion, but run on blindly and furiously, they may in so doing act according to their Consciences, and yet they may be in as great danger of committing heinous sins as St. Paul and the Jews were.
if they have not patience to hear any thing against their opinion, but run on blindly and furiously, they may in so doing act according to their Consciences, and yet they may be in as great danger of committing heinous Sins as Saint Paul and the jews were.
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Thus if men through the Power of an Erroneous Conscience may think themselves bound to make Schisms and Divisions in the Church, to disobey Laws and to break in pieces the Communion of that Church, which they are,
Thus if men through the Power of an Erroneous Conscience may think themselves bound to make Schisms and Divisions in the Church, to disobey Laws and to break in Pieces the Communion of that Church, which they Are,
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or ought to be members of, they may satisfie themselves that they pursue their Consciences, and yet for want of due care of informing themselves and judging aright, those very Actions may be Wilfull and Damnable Sins.
or ought to be members of, they may satisfy themselves that they pursue their Consciences, and yet for want of due care of informing themselves and judging aright, those very Actions may be Wilful and Damnable Sins.
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Such is the Purity of its Doctrine, such the Loyalty of its Principles, such the Wisdom, and Order, and Piety of its Devotions, that none who are true Friends to any of these, can be Enemies to it.
Such is the Purity of its Doctrine, such the Loyalty of its Principles, such the Wisdom, and Order, and Piety of its Devotions, that none who Are true Friends to any of these, can be Enemies to it.
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Those who now plead for Toleration, did once think it the Mother of Confusion, the Nurse of Atheism, the Inlet of Popery, the common Sink of all Errours and Heresies. But,
Those who now plead for Toleration, did once think it the Mother of Confusion, the Nurse of Atheism, the Inlet of Popery, the Common Sink of all Errors and Heresies. But,
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if there be not much to be said against the Churches Constitution, then they are ready to lay load upon the Persons of the Governours and Members of it;
if there be not much to be said against the Churches Constitution, then they Are ready to lay load upon the Persons of the Governors and Members of it;
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and thence pretend to a necessity of Separation for a purer Communion. Let us endeavour to remove this objection, not by recrimination (which is too easie in such cases) but by living suitably to our holy Religion, by reforming our own lives,
and thence pretend to a necessity of Separation for a Purer Communion. Let us endeavour to remove this objection, not by recrimination (which is too easy in such cases) but by living suitably to our holy Religion, by reforming our own lives,
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Let us by the innocency and unblameableness of our lives, the life and constancy of our devotions, the meekness and gentleness of our behaviour in our own Cause, our Zeal and Courage in God's, add a lustre to our Religion and bring others to a Love of our Church.
Let us by the innocency and Unblamableness of our lives, the life and constancy of our devotions, the meekness and gentleness of our behaviour in our own Cause, our Zeal and Courage in God's, add a lustre to our Religion and bring Others to a Love of our Church.
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II. To those who dissent from our Communion. Whether they hear, or whether they will forbear, I cannot dismiss this subject, without offering some things to them, 1. By way of Consideration. 2. By way of Advice.
II To those who dissent from our Communion. Whither they hear, or whither they will forbear, I cannot dismiss this Subject, without offering Some things to them, 1. By Way of Consideration. 2. By Way of advice.
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which cannot be expected in this World to be without Spot or Wrinkle. And if men will set themselves only to find faults, it is impossible, in this state of things, they should ever be pleased.
which cannot be expected in this World to be without Spot or Wrinkle. And if men will Set themselves only to find Faults, it is impossible, in this state of things, they should ever be pleased.
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And if they separate where they see any thing amiss, they must follow his example who pursued this Principle so far, till he withdrew from all Society, lest he should communicate with them in their Sin;
And if they separate where they see any thing amiss, they must follow his Exampl who pursued this Principle so Far, till he withdrew from all Society, lest he should communicate with them in their since;
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and because no humane inventions were to be allowed about the Worship of God, he had cut out of his Bible the Contents of the Chapters, and Titles of the Leaves,
and Because no humane Inventions were to be allowed about the Worship of God, he had Cut out of his bible the Contents of the Chapters, and Titles of the Leaves,
This is the Case the rigid and impracticable Principles of some would bring our Churches to, by cutting off all Rules of Order and Decency, as encroachments on the Institutions of Christ.
This is the Case the rigid and impracticable Principles of Some would bring our Churches to, by cutting off all Rules of Order and Decency, as encroachments on the Institutions of christ.
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2. I desire them to consider how impossible it is to give satisfaction to all, and how many things must be allowed a favourable interpretation in publick Constitutions and general Laws ;
2. I desire them to Consider how impossible it is to give satisfaction to all, and how many things must be allowed a favourable Interpretation in public Constitutions and general Laws;
It is a very hard case with a Church when men shall set their Wits to strain every thing to the worst sense, to stretch Laws beyond the intention and design of them, to gather together all the doubtfull and obscure passages in Calenders, Translations, &c. and will not distinguish between their approbation of the use and of the choice of things,
It is a very hard case with a Church when men shall Set their Wits to strain every thing to the worst sense, to stretch Laws beyond the intention and Design of them, to gather together all the doubtful and Obscure passages in Calendars, Translations, etc. and will not distinguish between their approbation of the use and of the choice of things,
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whether if they proceed in such a manner, they can hold Communion with any Church in the Christian world. If men be disposed to find faults, no Church can be pure enough;
whither if they proceed in such a manner, they can hold Communion with any Church in the Christian world. If men be disposed to find Faults, no Church can be pure enough;
and then according to St. Paul 's advice, with all lowliness and meekness, with long-suffering, forbearing one another in Love, they will be endeavouring to preserve the Vnity of the Spirit in the bond of Peace.
and then according to Saint Paul is Advice, with all lowliness and meekness, with long-suffering, forbearing one Another in Love, they will be endeavouring to preserve the Unity of the Spirit in the bound of Peace.
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It hath been often and evidently proved, that the most sober and learned Non-conformists of former times, notwithstanding their scruples in some points,
It hath been often and evidently proved, that the most Sobrium and learned nonconformists of former times, notwithstanding their scruples in Some points,
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calling it a renting the Church, the disgrace of Religion, the advancement of Pride, Schism and Contention, the offence of the Weak, the grief of the Godly, who be better settled, the hardning of the Wicked,
calling it a renting the Church, the disgrace of Religion, the advancement of Pride, Schism and Contention, the offence of the Weak, the grief of the Godly, who be better settled, the hardening of the Wicked,
and in his Servants, whose footsteps they slander, whose Graces they despise, whose Office they trample upon with disdain These are the very words of one of the most learned and judicious Non-conformists before the Wars.
and in his Servants, whose footsteps they slander, whose Graces they despise, whose Office they trample upon with disdain These Are the very words of one of the most learned and judicious nonconformists before the Wars.
Was it a sin? was it such a sin then? and is it none now? Either our Brethren at this day, do believe it to be a Sin for the People to separate, or they do not:
Was it a since? was it such a since then? and is it none now? Either our Brothers At this day, do believe it to be a since for the People to separate, or they do not:
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If they do believe it to be a Sin, why do they suffer the People to live in a known Sin? Why do they encourage them by Preaching in separate Congregations? For their Predecessors did not think it lawfull, much less a Duty, to preach when forbidden by a Law:
If they do believe it to be a since, why do they suffer the People to live in a known since? Why do they encourage them by Preaching in separate Congregations? For their Predecessors did not think it lawful, much less a Duty, to preach when forbidden by a Law:
Those who see least into things, are usually the fiercest contenders about them: and such eager Disputants are fitter to make quarrels than to end them;
Those who see least into things, Are usually the Fiercest contenders about them: and such eager Disputants Are fitter to make quarrels than to end them;
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This we have already seen such dismal effects of in this age, that we should think there were less need to give men caution against it again, were it not to be feared, that where Reason cannot prevail, Experience will not.
This we have already seen such dismal effects of in this age, that we should think there were less need to give men caution against it again, were it not to be feared, that where Reason cannot prevail, Experience will not.
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but here will lie the great difference of the case, while they and their friends perish together, the Philistims without will rejoyce to make others the instruments to execute their designs.
but Here will lie the great difference of the case, while they and their Friends perish together, the philistines without will rejoice to make Others the Instruments to execute their designs.
whereas the severity of the Laws hath been temper'd with so much gentleness in the execution of them, that others have as much complained of Indulgence, as they of Persecution. It doth not look like the Patience, and Humility, and Meekness of the Primitive Christians, to make such noise and outcries of their suffering so much,
whereas the severity of the Laws hath been tempered with so much gentleness in the execution of them, that Others have as much complained of Indulgence, as they of Persecution. It does not look like the Patience, and Humility, and Meekness of the Primitive Christians, to make such noise and Outcries of their suffering so much,
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Is this the way to Peace, to represent their case still to the world in an exasperating and provoking manner? Is this the way to incline their Governors to more condescension, to represent them to the People as an Ithacian persecuting Party? Where are the Priscillians that have been put to death by their instigation? What do such insinuations mean,
Is this the Way to Peace, to represent their case still to the world in an exasperating and provoking manner? Is this the Way to incline their Governors to more condescension, to represent them to the People as an Ithacian persecuting Party? Where Are the Priscillians that have been put to death by their instigation? What do such insinuations mean,
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even at this day, contend for the Obligation of a Covenant, which binds men to endeavour after Vniformity in Doctrine, Discipline and Worship? But they want the ingenuity of Adonibezek, to reflect on the Thumbs and the Toes, which they have cut off from others ▪ and think themselves bound to do it again,
even At this day, contend for the Obligation of a Covenant, which binds men to endeavour After Uniformity in Doctrine, Discipline and Worship? But they want the ingenuity of Adonibezek, to reflect on the Thumbs and the Toes, which they have Cut off from Others ▪ and think themselves bound to do it again,
Who could have been thought more moderate in this way, than those who went upon the principles of the dissenting Brethren? and yet we are assured, that even in New-England, when their own Church-way was by Law established among them, they made it no less than Banishment for the Anabaptists to set up other Churches among them,
Who could have been Thought more moderate in this Way, than those who went upon the principles of the dissenting Brothers? and yet we Are assured, that even in New england, when their own Churchway was by Law established among them, they made it no less than Banishment for the Anabaptists to Set up other Churches among them,
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or for any secretly to seduce others from the approbation and use of Infant-baptism. And how they have since proceeded with the Quakers, is very well known.
or for any secretly to seduce Others from the approbation and use of Infant baptism. And how they have since proceeded with the Quakers, is very well known.
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Nay, even these, notwithstanding the single Independency of every man's light within him, have found it necessary to make Rules and Orders among themselves to govern their Societies, to which they expect an uniform Obedience ;
Nay, even these, notwithstanding the single Independency of every Man's Light within him, have found it necessary to make Rules and Order among themselves to govern their Societies, to which they expect an uniform obedience;
and allow no Liberty out of the Power and Truth ; as they love to speak. From all which it appears, the true Controversie is not about the Reasonableness of Vniformity ;
and allow no Liberty out of the Power and Truth; as they love to speak. From all which it appears, the true Controversy is not about the Reasonableness of Uniformity;
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But if instead of this, they endeavour to darken and confound things, and cast mists before their eyes, that they cannot see their way clear before them;
But if instead of this, they endeavour to darken and confound things, and cast mists before their eyes, that they cannot see their Way clear before them;
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This hath been one of the most successfull arts of keeping up the distance and prejudices that have been so great among us, viz. by private whispers, by false suggestions, by idle stories, by unreasonable interpretation of words beyond the intention and design of those who spake them.
This hath been one of the most successful arts of keeping up the distance and prejudices that have been so great among us, viz. by private whispers, by false suggestions, by idle stories, by unreasonable Interpretation of words beyond the intention and Design of those who spoke them.
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For nothing sets men at a greater distance from our Church, than the apprehending that we are not hearty and sincere in the Protestant Cause: which although it be a most groundless and malicious calumny,
For nothing sets men At a greater distance from our Church, than the apprehending that we Are not hearty and sincere in the Protestant Cause: which although it be a most groundless and malicious calumny,
yet there have been some, who have had so little regard to Conscience, or common Ingenuity, as not only to charge particular Persons, but our Church it self with Marching towards Popery. What injustice, what uncharitableness, what impudence is it, to fasten such an imputation upon a Church that hath hitherto continued (and long may it do so) the chief Bulwark of the Protestant Cause? Little do such Persons consider,
yet there have been Some, who have had so little regard to Conscience, or Common Ingenuity, as not only to charge particular Persons, but our Church it self with Marching towards Popery. What injustice, what uncharitableness, what impudence is it, to fasten such an imputation upon a Church that hath hitherto continued (and long may it do so) the chief Bulwark of the Protestant Cause? Little do such Persons Consider,
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how much they serve the design of our enemies, who cannot but be mightily pleased to find their most formidable adversaries represented to the People as their secret Friends.
how much they serve the Design of our enemies, who cannot but be mightily pleased to find their most formidable Adversaries represented to the People as their secret Friends.
For under this pretence our Adversaries endeavour to make them their Instruments to bring upon our Necks a Yoke which neither we nor our Fathers were able to bear.
For under this pretence our Adversaries endeavour to make them their Instruments to bring upon our Necks a Yoke which neither we nor our Father's were able to bear.
Those who pretend there is no danger, because by this means the Folly of their Religion will be exposed, do not consider what a catching disease solly is;
Those who pretend there is no danger, Because by this means the Folly of their Religion will be exposed, do not Consider what a catching disease solly is;
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if they are not, we must suppose, if they had what they wished, they would do as might be expected from men wanting Wisdom and Sobriety, i. e. All the several Parties would be striving and contending with each other, which should be uppermost, and gain the greatest interest.
if they Are not, we must suppose, if they had what they wished, they would do as might be expected from men wanting Wisdom and Sobriety, i. e. All the several Parties would be striving and contending with each other, which should be uppermost, and gain the greatest Interest.
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And what would the fruit of all such contentions be, but endless disputes, and exposing the follies of one another, till at last Religion it self be sunk into the greatest contempt;
And what would the fruit of all such contentions be, but endless disputes, and exposing the follies of one Another, till At last Religion it self be sunk into the greatest contempt;
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if we would prevent the great Designs of our enemies, and leave the Protestant Religion here established to Posterity, we ought to follow the Apostle's Advice, in walking by the same Rule,
if we would prevent the great Designs of our enemies, and leave the Protestant Religion Here established to Posterity, we ought to follow the Apostle's advice, in walking by the same Rule,
WHen Julian the Apostate designed (if possible) to retrieve the honour of the Heathen Religion, he easily discern'd that it was not enough for him to restore the Priesthood, to open the Temples, to appoint the Sacrifices to be offer'd upon the Altars;
WHen Julian the Apostate designed (if possible) to retrieve the honour of the Heathen Religion, he Easily discerned that it was not enough for him to restore the Priesthood, to open the Temples, to appoint the Sacrifices to be offered upon the Altars;
but he found it necessary for them to imitate the Christians in the strictness of their Lives, in the solemnity of their Devotions, in the exactness of their Discipline,
but he found it necessary for them to imitate the Christians in the strictness of their Lives, in the solemnity of their Devotions, in the exactness of their Discipline,
how a Religion so contrary to the Interests and Designs of this World, should be able to prevail against all the arts and power of its many and potent Enemies;
how a Religion so contrary to the Interests and Designs of this World, should be able to prevail against all the arts and power of its many and potent Enemies;
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and upon the deepest search which could be made by himself, or the greatest Wits of the Heathens then about him, they concluded the flourishing and propagation of it to be chiefly owing to those things which he so much commended to the Heathens imitation.
and upon the Deepest search which could be made by himself, or the greatest Wits of the heathens then about him, they concluded the flourishing and propagation of it to be chiefly owing to those things which he so much commended to the heathens imitation.
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And from hence they inferred, that if the same things could be brought into practice among the Gentiles, they should be able to supplant Christianity by its own methods,
And from hence they inferred, that if the same things could be brought into practice among the Gentiles, they should be able to supplant Christianity by its own methods,
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This was thought so subtle and artificial a device by him whose great design was to extirpate our Religion in a soft and gentle manner, without the blood and cruelty of former times, that he writes an Epistle on purpose to Arsacius the chief Priest of Galatia, requiring punctual observance of these Commands;
This was Thought so subtle and artificial a device by him whose great Design was to extirpate our Religion in a soft and gentle manner, without the blood and cruelty of former times, that he writes an Epistle on purpose to Arsacius the chief Priest of Galatia, requiring punctual observance of these Commands;
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It is true, that these Churches, soon after their planting, were in great danger of being over-run by the pernicious Errors of some Seducers of that time; (the apprehension whereof put St. Paul into that astonishment which he expresseth in the beginning of this Epistle, I marvel that you are so soon removed from him that called you into the Grace of Christ unto another Gospel, &c.) yet by the early notice and care which he took to prevent the spreading of these corruptions among them, the Galatian Churches, recover'd the soundness of their Faith,
It is true, that these Churches, soon After their planting, were in great danger of being overrun by the pernicious Errors of Some Seducers of that time; (the apprehension whereof put Saint Paul into that astonishment which he Expresses in the beginning of this Epistle, I marvel that you Are so soon removed from him that called you into the Grace of christ unto Another Gospel, etc.) yet by the early notice and care which he took to prevent the spreading of these corruptions among them, the Galatian Churches, recovered the soundness of their Faith,
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Some take notice, that this is one of the sharpest Epistles written by St. Paul. He appears indeed, by the beginning of it, to have been much surprised and moved at the news of a great and sudden alteration among them;
some take notice, that this is one of the Sharpest Epistles written by Saint Paul. He appears indeed, by the beginning of it, to have been much surprised and moved At the news of a great and sudden alteration among them;
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but withal he tells them this did best become a Servant of Christ, who, like a good Physician, hath more regard to the Disease than to the Palate of his Patient;
but withal he tells them this did best become a Servant of christ, who, like a good physician, hath more regard to the Disease than to the Palate of his Patient;
he betakes himself to the inforcing the practice of the general and necessary Duties of Christianity upon these Galatians. If they had such a mind to keep the Law, All the Law, saith he, is fulfilled in one word,
he betakes himself to the enforcing the practice of the general and necessary Duties of Christianity upon these Galatians. If they had such a mind to keep the Law, All the Law, Says he, is fulfilled in one word,
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It was a vain and foolish thing for them to contend about keeping the Law, who did overthrow the main design of it, by their heats and animosities against each other;
It was a vain and foolish thing for them to contend about keeping the Law, who did overthrow the main Design of it, by their heats and animosities against each other;
From hence he shews, that hatred, variance, emulations, wrath, strife, seditions, heresies, are as much the lusts of the flesh, as adultery, fornication, murther, drunkenness, revellings, and such like ;
From hence he shows, that hatred, variance, emulations, wrath, strife, seditions, heresies, Are as much the Lustiest of the Flesh, as adultery, fornication, murder, Drunkenness, revellings, and such like;
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such as vain-glory, love of contention, envying the reputation of others. Let us not be desirous of vain-glory, provoking one another, envying one another.
such as vainglory, love of contention, envying the reputation of Others. Let us not be desirous of vainglory, provoking one Another, envying one Another.
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therefore he proceeds to tell them what exercise of tenderness, compassion and readiness to do good to others were expected from them by the Law of Christ.
Therefore he proceeds to tell them what exercise of tenderness, compassion and readiness to do good to Others were expected from them by the Law of christ.
(1.) If a man, through the frailty of humane Nature, or the sudden surprise of a Temptation, be overtaken in a fault, do not, saith he, trample upon him, nor insult over him;
(1.) If a man, through the frailty of humane Nature, or the sudden surprise of a Temptation, be overtaken in a fault, do not, Says he, trample upon him, nor insult over him;
(3.) If it be impossible for men to attend the service of your Souls and the affairs of this World together, never grudge nor repine at the exercise of your kindness and liberality towards your spiritual Teachers, v. 6. Let him that is taught in the word communicat• to him that teacheth in all good things.
(3.) If it be impossible for men to attend the service of your Souls and the affairs of this World together, never grudge nor repine At the exercise of your kindness and liberality towards your spiritual Teachers, v. 6. Let him that is taught in the word communicat• to him that Teaches in all good things.
He that looks only after his present advantage in this world, and dares not venture to do any thing out of hopes of recompence for it in another life, he is said to sow to his flesh;
He that looks only After his present advantage in this world, and dares not venture to do any thing out of hope's of recompense for it in Another life, he is said to sow to his Flesh;
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but he that is good and charitable and kind to others without hopes of any other advantage than what God will give him for it, is said to sow to the spirit;
but he that is good and charitable and kind to Others without hope's of any other advantage than what God will give him for it, is said to sow to the Spirit;
the other hath less force in it self but is much nearer to us, by which means it draws more powerfully the hearts that are already touched with a strong inclination to it.
the other hath less force in it self but is much nearer to us, by which means it draws more powerfully the hearts that Are already touched with a strong inclination to it.
that minds only his present interest in this world, his harvest shall be proportionable to his seed, he may reap advantages to himself in this world suitable to his pains and industry;
that minds only his present Interest in this world, his harvest shall be proportionable to his seed, he may reap advantages to himself in this world suitable to his pains and industry;
but the utmost this world can yield is but of a short continuance, being of a temporary, transient corruptible nature, he that soweth to the flesh shall of the flesh reap corruption:
but the utmost this world can yield is but of a short Continuance, being of a temporary, Transient corruptible nature, he that Soweth to the Flesh shall of the Flesh reap corruption:
hath so great a regard to the rewards of another life, that he is willing to let go a present enjoyment and bury it under ground, casting it in as seed into the earth in hopes of a future resurrection, however he may be condemned as a weak and improvident man by the men of this world,
hath so great a regard to the rewards of Another life, that he is willing to let go a present enjoyment and bury it under ground, casting it in as seed into the earth in hope's of a future resurrection, however he may be condemned as a weak and improvident man by the men of this world,
yet as certain as there is a life everlasting to come, so certainly shall all his good deeds yield an abundant increase and meet with a glorious recompence then,
yet as certain as there is a life everlasting to come, so Certainly shall all his good Deeds yield an abundant increase and meet with a glorious recompense then,
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if there be no corrupt mixture in the sowing which may spoil the vertue of the seed, for he that soweth to the spirit shall of the spirit reap life everlasting.
if there be no corrupt mixture in the sowing which may spoil the virtue of the seed, for he that Soweth to the Spirit shall of the Spirit reap life everlasting.
2. A particular exhortation, not to be discouraged in well doing, which is the same with sowing to the spirit before, and with doing good in the following verse, both which are to be understood of the Works of Charity;
2. A particular exhortation, not to be discouraged in well doing, which is the same with sowing to the Spirit before, and with doing good in the following verse, both which Are to be understood of the Works of Charity;
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In the Epistle to Titus, Saint Paul gives him a strict charge, that he deliver it with great assurance (NONLATINALPHABET) that they which believe in God might be carefull to maintain good Works;
In the Epistle to Titus, Saint Paul gives him a strict charge, that he deliver it with great assurance () that they which believe in God might be careful to maintain good Works;
Where the same word is used in the Greek, that is in the words of the Text. And to the same purpose other words of a like signification are used, as NONLATINALPHABET, To do good and to communicate forget not;
Where the same word is used in the Greek, that is in the words of the Text. And to the same purpose other words of a like signification Are used, as, To do good and to communicate forget not;
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NONLATINALPHABET, Charge them that are rich in this world — that they do good, that they be rich in good works, ready to distribute, willing to communicate.
, Charge them that Are rich in this world — that they do good, that they be rich in good works, ready to distribute, willing to communicate.
and especially from the coherence of these words with the foregoing and following verses, it appears that the well-doing here spoken of, is to be understood of Works of Charity. Which the Apostle, as they were Christians, did suppose them to practise,
and especially from the coherence of these words with the foregoing and following Verses, it appears that the welldoing Here spoken of, is to be understood of Works of Charity. Which the Apostle, as they were Christians, did suppose them to practise,
but being apprehensive lest the discouragements they met with in the world, should make them grow cold and remiss in this great duty, he therefore exhorts them not to faint or grow weary of doing it;
but being apprehensive lest the discouragements they met with in the world, should make them grow cold and remiss in this great duty, he Therefore exhorts them not to faint or grow weary of doing it;
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and those Precepts inforced by so just, and reasonable, and pious considerations, with respect to God, to the World, to fellow Christians, to the honour of our Religion,
and those Precepts enforced by so just, and reasonable, and pious considerations, with respect to God, to the World, to fellow Christians, to the honour of our Religion,
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But notwithstanding all this, and much more which might be said to this purpose, there are too many still who are ready to find out some plausible pretences to excuse them from well-doing; which being the greatest discouragements to men from continuing in it;
But notwithstanding all this, and much more which might be said to this purpose, there Are too many still who Are ready to find out Some plausible pretences to excuse them from welldoing; which being the greatest discouragements to men from Continuing in it;
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I shall make it my present business to examin them, and to shew how little weight there is in them, especially being compared with the Authority of him who hath made this our duty,
I shall make it my present business to examine them, and to show how little weight there is in them, especially being compared with the authority of him who hath made this our duty,
For a larger measure and degree is justly required in a time of Persecution, in as much as those are the truest Objects of Charity who preferr the keeping Faith and a good Conscience before the good things of this Life.
For a larger measure and degree is justly required in a time of Persecution, in as much as those Are the Truest Objects of Charity who prefer the keeping Faith and a good Conscience before the good things of this Life.
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And we ought to look upon it as an unvaluable blessing, that we have the Christian, yea the Reformed Christian Religion settled by our Laws. And God grant it may ever so continue!
And we ought to look upon it as an unvaluable blessing, that we have the Christian, yea the Reformed Christian Religion settled by our Laws. And God grant it may ever so continue!
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And it is a very just and reasonable distinction which our Laws make between the involuntary Poor, who are made so by the hand of Heaven, either by Sickness,
And it is a very just and reasonable distinction which our Laws make between the involuntary Poor, who Are made so by the hand of Heaven, either by Sickness,
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or Lameness, or Age, or Children, or Fire, &c. and the voluntary Poor, who may help themselves but will not, being idle, dissolute and slothfull persons.
or Lameness, or Age, or Children, or Fire, etc. and the voluntary Poor, who may help themselves but will not, being idle, dissolute and slothful Persons.
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For St. Paul himself is so far from thinking this to be true Charity, that he hardly thinks it so to keep such from starving if we take that Proverbial saying in its strict and literal sense, If any would not work, neither should he eat.
For Saint Paul himself is so Far from thinking this to be true Charity, that he hardly thinks it so to keep such from starving if we take that Proverbial saying in its strict and literal sense, If any would not work, neither should he eat.
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If this Law were not executed, men would be altogether as miserable in their Poverty, and as great Objects of Charity as if there were no such Law in being.
If this Law were not executed, men would be altogether as miserable in their Poverty, and as great Objects of Charity as if there were no such Law in being.
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For the making of a Law for their supply without putting it in execution, is but like the Person in St. James, who said to those who were naked and destitute of daily food, be ye warmed and filled;
For the making of a Law for their supply without putting it in execution, is but like the Person in Saint James, who said to those who were naked and destitute of daily food, be you warmed and filled;
what doth this profit? What advantage or satisfaction is it to a Man to starve with the Law on his side? Or can men be better fed or cloathed with the Words of a Law than of any particular Person? If not,
what does this profit? What advantage or satisfaction is it to a Man to starve with the Law on his side? Or can men be better fed or clothed with the Words of a Law than of any particular Person? If not,
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then if care be not taken for the relief and maintenance of the Poor according to the Laws, there is as great need of Charity as if there were none at all.
then if care be not taken for the relief and maintenance of the Poor according to the Laws, there is as great need of Charity as if there were none At all.
who had rather sink silently into the gulf of Misery, than have their wants made known to their insulting neighbours, among whom they have lived in as good fashion as themselves? How many have been tempted rather to put an end to a miserable Life than to be despised and contemned for their Poverty in their old Age!
who had rather sink silently into the gulf of Misery, than have their Wants made known to their insulting neighbours, among whom they have lived in as good fashion as themselves? How many have been tempted rather to put an end to a miserable Life than to be despised and contemned for their Poverty in their old Age!
and some have been known to have brought themselves so low, that when their sad condition hath been discovered, they have been past all possibility of recovery.
and Some have been known to have brought themselves so low, that when their sad condition hath been discovered, they have been passed all possibility of recovery.
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what a shame and dishonour is it, in the midst of so much plenty and luxury, to suffer such a reproach to Christianity to be among us? But if their case were not known in time;
what a shame and dishonour is it, in the midst of so much plenty and luxury, to suffer such a reproach to Christianity to be among us? But if their case were not known in time;
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For how small a matter within this City doth answer the Letter of the Law, where Persons enjoy very great and plentifull Estates? And is that all which their thankfulness to God, their love to their Brethren,
For how small a matter within this city does answer the letter of the Law, where Persons enjoy very great and plentiful Estates? And is that all which their thankfulness to God, their love to their Brothers,
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Is this giving our Alms in secret, that thy Father which seeth in secret may reward thee openly? Is this making to our selves friends of the Mammon of unrighteousness? Is this being rich towards God; being rich in good works, being ready to distribute, willing to communicate? Is this doing good to all men as we have opportunity? Is this feeding the hungry, cloathing the naked, visiting the sick and imprison'd? Can we imagine that will be a good answer at the great day, that we have paid our Rates to the Poor? If the Christian Charity had extended no farther, Julian needed not have been so solicitous to have the Heathens equal them?
Is this giving our Alms in secret, that thy Father which sees in secret may reward thee openly? Is this making to our selves Friends of the Mammon of unrighteousness? Is this being rich towards God; being rich in good works, being ready to distribute, willing to communicate? Is this doing good to all men as we have opportunity? Is this feeding the hungry, clothing the naked, visiting the sick and imprisoned? Can we imagine that will be a good answer At the great day, that we have paid our Rates to the Poor? If the Christian Charity had extended no farther, Julian needed not have been so solicitous to have the heathens equal them?
True Christian Charity hath arms so large to comprehend the whole World within them; but it is the Life and Spirit of that Body whereof Christ is the Head;
True Christian Charity hath arms so large to comprehend the Whole World within them; but it is the Life and Spirit of that Body whereof christ is the Head;
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and they may exceed the due proportion of Persons fit for them, (although we yet see no great danger of that.) Yet what design can the wit of Man pitch upon in a captious and suspicious Age, that will not meet with Objections from those that have a mind to cavil? The best Religion in the World, the best Church, the best Government, the best Laws, the best Men cannot escape the censures of ill-minded Men;
and they may exceed the due proportion of Persons fit for them, (although we yet see no great danger of that.) Yet what Design can the wit of Man pitch upon in a captious and suspicious Age, that will not meet with Objections from those that have a mind to cavil? The best Religion in the World, the best Church, the best Government, the best Laws, the best Men cannot escape the censures of ill-minded Men;
and why should we think the best designs of Charity should? But some men whose minds are set upon one particular way of Charity, are apt to disparage all other ways to advance their own:
and why should we think the best designs of Charity should? But Some men whose minds Are Set upon one particular Way of Charity, Are apt to disparage all other ways to advance their own:
when our Blessed Saviour in the midst of all his Poverty took care of the Poor, for when he spake to Judas at the Table, the Disciples supposed it was that he should give something to the Poor.
when our Blessed Saviour in the midst of all his Poverty took care of the Poor, for when he spoke to Judas At the Table, the Disciples supposed it was that he should give something to the Poor.
and backs are clothed, and hearts are eased, by the kindness of others to them; but these are soon gone, and men's Charity cannot follow them beyond the Grave.
and backs Are clothed, and hearts Are eased, by the kindness of Others to them; but these Are soon gone, and men's Charity cannot follow them beyond the Grave.
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When a man sees a great object of Charity, as the Widow and Fatherless under extreme necessities, the Mother weeping and bemoaning her Children not having bread to put into their Mouths,
When a man sees a great Object of Charity, as the Widow and Fatherless under extreme necessities, the Mother weeping and bemoaning her Children not having bred to put into their Mouths,
and the poor Children looking ghastly and frightfully crying for want of bread, but not knowing where to get it, the very uneasiness of a man's own mind at the sense of so much misery in others, will extort some present relief to still their cries,
and the poor Children looking ghastly and frightfully crying for want of bred, but not knowing where to get it, the very uneasiness of a Man's own mind At the sense of so much misery in Others, will extort Some present relief to still their cries,
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if that doth not, yet custom, reputation, natural humanity, recommendation of Friends may prevail on men to be sometimes liberal to Persons whom they see under present Wants.
if that does not, yet custom, reputation, natural humanity, recommendation of Friends may prevail on men to be sometime liberal to Persons whom they see under present Wants.
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But how much doth all this fall short of a fixed, certain, perpetual provision for the necessities of those, whom none of those Arguments could excite men to shew kindness to? The other is a more sensible, natural, private Charity;
But how much does all this fallen short of a fixed, certain, perpetual provision for the necessities of those, whom none of those Arguments could excite men to show kindness to? The other is a more sensible, natural, private Charity;
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being built upon more free, and noble, and lasting considerations, most agreeable to the design and honour of the Christian Religion, which puts men upon doing the best things and which tend to the greatest benefit and advantage of mankind.
being built upon more free, and noble, and lasting considerations, most agreeable to the Design and honour of the Christian Religion, which puts men upon doing the best things and which tend to the greatest benefit and advantage of mankind.
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to visit the sick, to feed the hungry, to satisfie the thirsty, to cloath the naked, to redeem the captive, to entertain the stranger, to bury the dead ; are the former:
to visit the sick, to feed the hungry, to satisfy the thirsty, to cloth the naked, to Redeem the captive, to entertain the stranger, to bury the dead; Are the former:
to teach the ignorant, to advise the doubtfull, to comfort the sorrowfull, to correct the wicked, to forgive the injurious, to bear the troublesome, to pray for all;
to teach the ignorant, to Advice the doubtful, to Comfort the sorrowful, to correct the wicked, to forgive the injurious, to bear the troublesome, to pray for all;
i. e. when those necessities are urgent and pressing, and by a present supply they may have longer time and be in better disposition to receive spiritual Advice.
i. e. when those necessities Are urgent and pressing, and by a present supply they may have longer time and be in better disposition to receive spiritual advice.
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Some dispute if a bad man be in greater want, and a good man in less want, which of these two is to be preferred? And the Casuists say, The Work of Mercy is greater in the former Case,
some dispute if a bad man be in greater want, and a good man in less want, which of these two is to be preferred? And the Casuists say, The Work of Mercy is greater in the former Case,
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I will not dispute, whether the breeding up of youth to Learning or Labour be among us the greater Charity? I know no reason why two such excellent ways of Charity should be set at variance with each other.
I will not dispute, whither the breeding up of youth to Learning or Labour be among us the greater Charity? I know no reason why two such excellent ways of Charity should be Set At variance with each other.
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Is it not possible that by the charitable education of Children in the ways of Learning and Knowledge some may arrive at a greater capacity of serving God and their Country,
Is it not possible that by the charitable education of Children in the ways of Learning and Knowledge Some may arrive At a greater capacity of serving God and their Country,
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some for Labour, others for Trade, others to be usefull to the rest of mankind with a respect either to their Country or to their Estates, their Bodies or their Souls:
Some for Labour, Others for Trade, Others to be useful to the rest of mankind with a respect either to their Country or to their Estates, their Bodies or their Souls:
But how can men see those Acts of Charity which are done in secret, and are industriously concealed from the knowledge of men? And if that were to be taken as a strict command in all cases,
But how can men see those Acts of Charity which Are done in secret, and Are industriously concealed from the knowledge of men? And if that were to be taken as a strict command in all cases,
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But where men do excellent and praise-worthy things for great and good ends, without Pharisaical Hypocrisie, it is the general concernment of Religion and the glory of God not to have such things kept from the knowledge of the World.
But where men do excellent and praiseworthy things for great and good ends, without Pharisaical Hypocrisy, it is the general concernment of Religion and the glory of God not to have such things kept from the knowledge of the World.
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Is it not a shame for us not to relieve our own poor, when the Christians not only take care of their own but of ours too? And by the case of Lucian 's Peregrinus, it appears, that some pretended to be Christians on purpose that they might be partakers of the great bounty and kindness which the Christians shewed to their Brethren.
Is it not a shame for us not to relieve our own poor, when the Christians not only take care of their own but of ours too? And by the case of Lucian is Peregrinus, it appears, that Some pretended to be Christians on purpose that they might be partakers of the great bounty and kindness which the Christians showed to their Brothers.
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Thus the matters of Charity stood in the Christian Church, till men came to be perswaded that by the Priest's saying so many Prayers for the dead, their Souls might be removed out of Purgatory and translated to Heaven.
Thus the matters of Charity stood in the Christian Church, till men Come to be persuaded that by the Priest's saying so many Prayers for the dead, their Souls might be removed out of Purgatory and translated to Heaven.
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When the laying open these Cheats to the World, gave the first occasion to the Reformation, a mighty out-cry was every where made, that the Foundation of all good Works was destroyed,
When the laying open these Cheats to the World, gave the First occasion to the Reformation, a mighty outcry was every where made, that the Foundation of all good Works was destroyed,
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and to take away the latter, they put that admirable Prince Edward the Sixth upon the new founding the famous Hospitals of this City, (for although there were some Hospitals before, such as St. Mary Bethlehem, Elsying Spittal, St. Bartholomew 's,
and to take away the latter, they put that admirable Prince Edward the Sixth upon the new founding the famous Hospitals of this city, (for although there were Some Hospitals before, such as Saint Marry Bethlehem, Elsying Spittal, Saint Bartholomew is,
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yet they were inconsiderable in comparison of what they have been since.) For by the care and Charity of the Governors and other Members of the City, they have yielded a wonderfull support to a mighty number of poor Children,
yet they were inconsiderable in comparison of what they have been since.) For by the care and Charity of the Governors and other Members of the city, they have yielded a wonderful support to a mighty number of poor Children,
which being joyned with another Foundation of one single Person, this City may justly vye with any other in the Christian World as to so many and so great Foundations,
which being joined with Another Foundation of one single Person, this city may justly vie with any other in the Christian World as to so many and so great Foundations,
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and although the greatest Benefactors rejoyce in the highest Acts of Kindness, yet when any thing is challenged in a way of Justice, men do not love to be imposed upon or over-reached in a Bargain.
and although the greatest Benefactors rejoice in the highest Acts of Kindness, yet when any thing is challenged in a Way of justice, men do not love to be imposed upon or overreached in a Bargain.
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What madness then is it, for any sinfull Creatures to hope that any Acts of theirs, being weighed by divine Justice, can bear any proportion in a way of Merit, with no less than the Kingdom of Heaven? This we utterly disclaim,
What madness then is it, for any sinful Creatures to hope that any Acts of theirs, being weighed by divine justice, can bear any proportion in a Way of Merit, with no less than the Kingdom of Heaven? This we utterly disclaim,
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And I do not see, but where men have a due regard to God and Religion, such considerations as these do more effectually stir men up to true Acts of Charity,
And I do not see, but where men have a due regard to God and Religion, such considerations as these doe more effectually stir men up to true Acts of Charity,
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And upon a carefull examination, it hath been found, that our Protestant Doctrine was so far from stopping up the Channel that ran so freely before, that within sixty years after the Reformation more great and noble Works of Charity were done in founding of Schools and Hospitals, than for some hundreds of years before;
And upon a careful examination, it hath been found, that our Protestant Doctrine was so Far from stopping up the Channel that ran so freely before, that within sixty Years After the Reformation more great and noble Works of Charity were done in founding of Schools and Hospitals, than for Some hundreds of Years before;
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and because they do suppose the greatest Works of Charity to depend upon the largeness and freeness of those mens minds to whom God gives a heart to do great and worthy things with the Estates he hath given to them.
and Because they do suppose the greatest Works of Charity to depend upon the largeness and freeness of those men's minds to whom God gives a heart to do great and worthy things with the Estates he hath given to them.
and therefore this is a very unseasonable Time to perswade them to Charity, when they ought rather to lay up and secure something against an evil day. To which I answer,
and Therefore this is a very unseasonable Time to persuade them to Charity, when they ought rather to lay up and secure something against an evil day. To which I answer,
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1. What times were those the Primitive Christians lived in, who so much abounded in Charity? St. Paul tells us of himself and his Brethren, they were hungry and thirsty, naked and buffetted, having no certain dwelling-place;
1. What times were those the Primitive Christians lived in, who so much abounded in Charity? Saint Paul tells us of himself and his Brothers, they were hungry and thirsty, naked and buffeted, having no certain dwelling-place;
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For when he went up to Jerusalem, and there conferred with James, Cephas and John, at his departure they had nothing to desire of him and Barnabas, but to remember the Poor, the same which I also was forward to do ; as St. Paul relates it.
For when he went up to Jerusalem, and there conferred with James, Cephas and John, At his departure they had nothing to desire of him and Barnabas, but to Remember the Poor, the same which I also was forward to do; as Saint Paul relates it.
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And you may see how earnest he was in it, by his dealing with the Corinthians, when he perswades them to a liberal contribution to the poor Christians in Judea, who then suffer'd much either through Famine or Persecution or both.
And you may see how earnest he was in it, by his dealing with the Corinthians, when he persuades them to a liberal contribution to the poor Christians in Judea, who then suffered much either through Famine or Persecution or both.
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St. Paul had undertaken for the Churches of Achaia, (of which Corinth, being a populous and trading City, was the chief) but the Collection not being yet made among them, he sends some on purpose to Corinth to make all ready against his coming to them,
Saint Paul had undertaken for the Churches of Achaia, (of which Corinth, being a populous and trading city, was the chief) but the Collection not being yet made among them, he sends Some on purpose to Corinth to make all ready against his coming to them,
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for which end he makes use of the most powerfull and prevailing arguments and great arts of insinuation. (1.) He sets before them the Example of the Churches of Macedonia ;
for which end he makes use of the most powerful and prevailing Arguments and great arts of insinuation. (1.) He sets before them the Exampl of the Churches of Macedonia;
They were under great trouble and deep poverty at that time themselves, yet understanding by St. Paul this occasion of more than ordinary Charity, they not only straitned themselves even beyond their abilities,
They were under great trouble and deep poverty At that time themselves, yet understanding by Saint Paul this occasion of more than ordinary Charity, they not only straitened themselves even beyond their abilities,
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And St. Paul seems to speak of it with a kind of transport, Moreover, Brethren, we do you to wit of the Grace of God bestowed on the Churches of Macedonia;
And Saint Paul seems to speak of it with a kind of transport, Moreover, Brothers, we do you to wit of the Grace of God bestowed on the Churches of Macedonia;
Nothing can be added to the weight of these words and the Emphasis wherewith they are penned. (2.) He lets them know what a shame and reproach it would be to so famous a Church for other Divine Gifts to come behind others in Charity.
Nothing can be added to the weight of these words and the Emphasis wherewith they Are penned. (2.) He lets them know what a shame and reproach it would be to so famous a Church for other Divine Gifts to come behind Others in Charity.
For ye know the Grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor that ye through his poverty might be rich.
For you know the Grace of our Lord jesus christ, that though he was rich, yet for your sakes he became poor that you through his poverty might be rich.
but to excite mutual compassion in Christians to one another. (6.) This would be a demonstration to the World of their kindness to him, and that he had not spoken great things of them without cause. (7.) They might justly expect a retribution suitable to their Bounty;
but to excite mutual compassion in Christians to one Another. (6.) This would be a demonstration to the World of their kindness to him, and that he had not spoken great things of them without cause. (7.) They might justly expect a retribution suitable to their Bounty;
and for your liberal distribution unto them, and unto all men.) And by their prayer for you, which long after you for the exceeding Grace of God in you.
and for your liberal distribution unto them, and unto all men.) And by their prayer for you, which long After you for the exceeding Grace of God in you.
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yet the Apostles pressed them, and that with great success, to a free, chearfull, liberal contribution to relieve those who labour under greater wants than others.
yet the Apostles pressed them, and that with great success, to a free, cheerful, liberal contribution to relieve those who labour under greater Wants than Others.
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This seems to the men of this World a strange way of reasoning, and it may be they suspect from hence that Solomon was not so wise a man as they took him to be.
This seems to the men of this World a strange Way of reasoning, and it may be they suspect from hence that Solomon was not so wise a man as they took him to be.
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And he thought that would be particularly concerned for the good of those, whom no sad prospect of Affairs could discourage from well-doing according to their Ability and Opportunity.
And he Thought that would be particularly concerned for the good of those, whom no sad prospect of Affairs could discourage from welldoing according to their Ability and Opportunity.
II. And so I come to the encouragement here given to patient continuance in well-doing; for, in due season we shall reap if we faint not. Wherein are three things considerable.
II And so I come to the encouragement Here given to patient Continuance in welldoing; for, in due season we shall reap if we faint not. Wherein Are three things considerable.
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1. The certainty of a future recompence for well-doing. God is not unrighteous, saith the Apostle, to forget your work and labour of love, which ye have shewed towards his name;
1. The certainty of a future recompense for welldoing. God is not unrighteous, Says the Apostle, to forget your work and labour of love, which you have showed towards his name;
notwithstanding which he said, The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust.
notwithstanding which he said, The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust.
That is only to be expected at the great day when the Lord the righteous Judge shall say, Come ye blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World.
That is only to be expected At the great day when the Lord the righteous Judge shall say, Come you blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World.
O the infinite Goodness and unexpressible kindness of our Blessed Saviour, who in the day of Judgment will interpret all Acts of Charity so much to the advantage of those that do them!
Oh the infinite goodness and unexpressible kindness of our Blessed Saviour, who in the day of Judgement will interpret all Acts of Charity so much to the advantage of those that do them!
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and rewards them accordingly? What other apprehensions will covetous and hard-hearted Wretches then have of their sordid penuriousness in heaping up riches, without any tenderness or compassion to the necessities of their Brethren and Christ's representatives? How will they wish ten thousand times,
and rewards them accordingly? What other apprehensions will covetous and hardhearted Wretches then have of their sordid penuriousness in heaping up riches, without any tenderness or compassion to the necessities of their Brothers and Christ's representatives? How will they wish ten thousand times,
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when it will be to no purpose to wish, that they had rather they had laid out their money in doing good, than laid it up for those, who may go to Hell the faster for the great Temptations they leave behind them.
when it will be to no purpose to wish, that they had rather they had laid out their money in doing good, than laid it up for those, who may go to Hell the faster for the great Temptations they leave behind them.
and in the cure of and provision for the Maimed and Distracted, all which are very commendable ways of well-doing, and it is a great advantage to me this Day, that I am only to perswade you not to be weary in this well-doing;
and in the cure of and provision for the Maimed and Distracted, all which Are very commendable ways of welldoing, and it is a great advantage to me this Day, that I am only to persuade you not to be weary in this welldoing;
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You have already broke through many discouragements, and since the sad calamities of Plague and Fire, which made such desolations among us, you have done even as to these charitable Foundations, what hath been to the Admiration and Astonishment of beholders.
You have already broke through many discouragements, and since the sad calamities of Plague and Fire, which made such desolations among us, you have done even as to these charitable Foundations, what hath been to the Admiration and Astonishment of beholders.
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Which of us all who saw the City in its Ruins, with so many Churches and Halls and Hospitals buried in its rubbish, could ever hope to have lived to see them rise again with a much greater Glory;
Which of us all who saw the city in its Ruins, with so many Churches and Halls and Hospitals buried in its rubbish, could ever hope to have lived to see them rise again with a much greater Glory;
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and our new-built Hospitals to appear with that Magnificence, that strangers may easily mistake them for Palaces? We have lived in an Age that hath beheld strange Revolutions, astonishing Judgments, and wonderfull Deliverances;
and our new-built Hospitals to appear with that Magnificence, that Strangers may Easily mistake them for Palaces? We have lived in an Age that hath beheld strange Revolutions, astonishing Judgments, and wonderful Deliverances;
This is so far above the pleasure of the Covetous and Voluptuous in pursuit of their ends, that it approaches nearest of any thing we can conceive, to the satisfaction of the Almighty, who delighteth in doing Good.
This is so Far above the pleasure of the Covetous and Voluptuous in pursuit of their ends, that it Approaches nearest of any thing we can conceive, to the satisfaction of the Almighty, who delights in doing Good.
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And now give me leave to plead with you the Cause of the Poor and Fatherless Children, the Cause of the Wounded and Maimed, who cannot help themselves, the Cause of those who deserve so much more pity because they cannot pity themselves, being deprived of the use of their Understandings.
And now give me leave to plead with you the Cause of the Poor and Fatherless Children, the Cause of the Wounded and Maimed, who cannot help themselves, the Cause of those who deserve so much more pity Because they cannot pity themselves, being deprived of the use of their Understandings.
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If God hath provided well for you and for your Children, wherein can you better express your thankfulness for such a mercy than by your kindness and charity to those who are destitute of the means to make them Men.
If God hath provided well for you and for your Children, wherein can you better express your thankfulness for such a mercy than by your kindness and charity to those who Are destitute of the means to make them Men.
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If God hath blessed you with Riches and a plentifull Estate in this City, and raised you beyond your hopes and expectations, what can you do more becoming the Members of this City than to be kind to the Children of those who have been such and reduced to Poverty? Remember from what God hath raised you;
If God hath blessed you with Riches and a plentiful Estate in this city, and raised you beyond your hope's and Expectations, what can you do more becoming the Members of this city than to be kind to the Children of those who have been such and reduced to Poverty? remember from what God hath raised you;
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that you might swim in abundance, while others are pinched with necessities? Was it not rather to make you his Conduit-Pipes to convey blessings and comforts to others through your means? When you are in health and at ease,
that you might swim in abundance, while Others Are pinched with necessities? Was it not rather to make you his Conduit-Pipes to convey blessings and comforts to Others through your means? When you Are in health and At ease,
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Lastly, when you think what a blessing it is that you do enjoy the use of your Reason and Vnderstanding, pity the poor Creatures whom God hath deprived of it.
Lastly, when you think what a blessing it is that you do enjoy the use of your Reason and Understanding, pity the poor Creatures whom God hath deprived of it.
How easily, how justly, how suddenly may God cast you into their Condition? Shew the esteem that you have of this Mercy of God to your selves, by the freeness of your Charity to those that want it.
How Easily, how justly, how suddenly may God cast you into their Condition? Show the esteem that you have of this Mercy of God to your selves, by the freeness of your Charity to those that want it.
Therefore, I conclude in the Words of the Text, Let us not be weary in any of these ways of well-doing for in due season we shall reap if we faint not.
Therefore, I conclude in the Words of the Text, Let us not be weary in any of these ways of welldoing for in due season we shall reap if we faint not.
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SERMON VIII. OF THE Nature of Superstition. Preached at St. Dunstans West. March 31, MDCLXXXII. Coloss. II. 23. Which things have indeed a shew of wisdom in will-worship, and humility, and neglecting of the body, not in any honour to the satisfying of the flesh.
SERMON VIII. OF THE Nature of Superstition. Preached At Saint Dunstan West. March 31, MDCLXXXII. Coloss. II 23. Which things have indeed a show of Wisdom in will-worship, and humility, and neglecting of the body, not in any honour to the satisfying of the Flesh.
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And the compass of his thoughts and cares was so far from being confined within the Walls of a Prison, that it reached not only to the Churches of Asia planted by himself,
And the compass of his thoughts and Cares was so Far from being confined within the Walls of a Prison, that it reached not only to the Churches of Asia planted by himself,
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but he must take upon him to interpose in the affairs of those Churches he had never seen? But such was the largeness of the Apostle's mind, the fervour of his Zeal, the extent of his Charity, that the care of all the Churches was upon him ;
but he must take upon him to interpose in the affairs of those Churches he had never seen? But such was the largeness of the Apostle's mind, the fervour of his Zeal, the extent of his Charity, that the care of all the Churches was upon him;
From whence it arose, that hearing of S. Paul 's Imprisonment at Rome, he resolves to take a Journey thither to acquaint him with the State of those Churches,
From whence it arose, that hearing of S. Paul is Imprisonment At Room, he resolves to take a Journey thither to acquaint him with the State of those Churches,
and to desire his Advice and Direction in the present danger they were in, of being seduced from the simplicity of the Gospel, by the plausible insinuations of false Teachers, who pretended to give them a more refined System of Religion, by a composition of Law and Gospel and Philosophy all together.
and to desire his advice and Direction in the present danger they were in, of being seduced from the simplicity of the Gospel, by the plausible insinuations of false Teachers, who pretended to give them a more refined System of Religion, by a composition of Law and Gospel and Philosophy all together.
and what an Agony he suffered in his own breast for their sakes, lest under some artificial colours and very fair pretences, they should be drawn off from the Love and Unity and Sincerity of the Gospel.
and what an Agony he suffered in his own breast for their sakes, lest under Some artificial colours and very fair pretences, they should be drawn off from the Love and Unity and Sincerity of the Gospel.
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For after he had told them what conflict he had for them that had not seen his face in the flesh, he immediately adds, that it was, that their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the Mystery of God and of the Father and of Christ.
For After he had told them what conflict he had for them that had not seen his face in the Flesh, he immediately adds, that it was, that their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the Mystery of God and of the Father and of christ.
And having thus dispatched the hardest Question about the Obligation of the Law of Moses, he enters upon the debate about other Inventions, which they endeavoured to recommend to Christians.
And having thus dispatched the Hardest Question about the Obligation of the Law of Moses, he enters upon the debate about other Inventions, which they endeavoured to recommend to Christians.
Baronius indeed denies, that the Gnosticks introduced any Worship of Angels ; but therein he is justly confuted by some late Writers of the Roman Church.
Baronius indeed Denies, that the Gnostics introduced any Worship of Angels; but therein he is justly confuted by Some late Writers of the Roman Church.
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Which doth evidently prove, that the Gnosticks did give Worship to Angels as Mediators. And although Baronius endeavours likewise to clear the Cerinthians from this guilt (lest the Church of Rome should be found to tread in their steps) because Cerinthus acknowledged one supreme Power above Angels, and because he had a bad Opinion of the Angel which gave the Law ;
Which does evidently prove, that the Gnostics did give Worship to Angels as Mediators. And although Baronius endeavours likewise to clear the Cerinthians from this guilt (lest the Church of Room should be found to tread in their steps) Because Cerinthus acknowledged one supreme Power above Angels, and Because he had a bad Opinion of the Angel which gave the Law;
and even that Angel which gave the Law as well as the rest, since they contended for the necessary observation of the Law? But besides, all the Judaizing Christians were not followers of Cerinthus, there being different Sects among them;
and even that Angel which gave the Law as well as the rest, since they contended for the necessary observation of the Law? But beside, all the Judaizing Christians were not followers of Cerinthus, there being different Sects among them;
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And the Essens had their Angels of Prayer; and made their prayers to the rising Sun, whom they looked on as on the rest of the Stars, as animated and intelligent Beings.
And the Essens had their Angels of Prayer; and made their Prayers to the rising Sun, whom they looked on as on the rest of the Stars, as animated and intelligent Beings.
And why the Judaizing Christians should not retain their former Superstitions, as well as their other Traditions and Observations, I do not understand.
And why the Judaizing Christians should not retain their former Superstitions, as well as their other Traditions and Observations, I do not understand.
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Especially, since Theodoret so expresly affirms, that those who then pleaded for the keeping of the Law brought in the Worship of Angels, which custom, he saith, continued a long time in Phrygia and Pisidia;
Especially, since Theodoret so expressly affirms, that those who then pleaded for the keeping of the Law brought in the Worship of Angels, which custom, he Says, continued a long time in Phrygia and Pisidia;
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Those of the Church of Rome are so sensible of the force of this Testimony of Theodoret against their practice, that they are driven to desperate shifts to avoid it.
Those of the Church of Room Are so sensible of the force of this Testimony of Theodoret against their practice, that they Are driven to desperate shifts to avoid it.
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do preferr them in Vse, though not in Dignity: Others, as the Jansenists in their New Testament, say it is, When Angels are set up as Mediators in opposition to Christ ;
do prefer them in Use, though not in Dignity: Others, as the Jansenists in their New Testament, say it is, When Angels Are Set up as Mediators in opposition to christ;
Therefore to avoid these difficulties, some conclude that by the Worship of Angels is understood such a Worship as was introduced by a pretended Revelation of Angels ;
Therefore to avoid these difficulties, Some conclude that by the Worship of Angels is understood such a Worship as was introduced by a pretended Revelation of Angels;
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but against this, we have the concurrent Testimony of St. Chrysostome, St. Hierome, St. Ambrose, Oecumenius, Theophylact, who all agree that it is to be understood of the Worship given to Angels. So impossible it is for those who either give themselves,
but against this, we have the concurrent Testimony of Saint Chrysostom, Saint Jerome, Saint Ambrose, Oecumenius, Theophylact, who all agree that it is to be understood of the Worship given to Angels. So impossible it is for those who either give themselves,
or justifie and allow the giving by others, any Religious Worship to Angels, to escape falling under the Apostles censure, of being Seducers and corrupting the Gospel of Christ.
or justify and allow the giving by Others, any Religious Worship to Angels, to escape falling under the Apostles censure, of being Seducers and corrupting the Gospel of christ.
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and a total abstinence from Wine and Flesh, and other lawfull Pleasures of Life. On which account these false Teachers represented the Christianity, as yet received in these Churches,
and a total abstinence from Wine and Flesh, and other lawful Pleasures of Life. On which account these false Teachers represented the Christianity, as yet received in these Churches,
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but if they had a mind to set it off with advantage, it would be necessary for them to take in some of the strictest Precepts of those Societies, especially relating to Meats and Marriage, Touch not, taste not, handle not:
but if they had a mind to Set it off with advantage, it would be necessary for them to take in Some of the Strictest Precepts of those Societies, especially relating to Meats and Marriage, Touch not, taste not, handle not:
without which they despised the Christian Institution as a mean and ordinary thing, requiring only the belief of some great things done and suffered by Jesus Christ in Judea, and the adhering thereto till Death,
without which they despised the Christian Institution as a mean and ordinary thing, requiring only the belief of Some great things done and suffered by jesus christ in Judea, and the adhering thereto till Death,
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and doing those Offices of Humanity and Kindness to each other, and those Duties of Religion to God, which all Mankind thought fit and reasonable to be done.
and doing those Offices of Humanity and Kindness to each other, and those Duties of Religion to God, which all Mankind Thought fit and reasonable to be done.
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so Epiphanius observes of the Gnosticks in the beginning, that they condemned Marriage, and abstained from Flesh, that under these pretences they might draw others into their snares.
so Epiphanius observes of the Gnostics in the beginning, that they condemned Marriage, and abstained from Flesh, that under these pretences they might draw Others into their snares.
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where the Encratitae very much encreased and continued so to do in the days of Epiphanius. So very little effect had this wise and timely caution, given by the Apostle in this place, upon those who were willing to be deceived in that, or following Generations.
where the Encratites very much increased and continued so to do in the days of Epiphanius. So very little Effect had this wise and timely caution, given by the Apostle in this place, upon those who were willing to be deceived in that, or following Generations.
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but it seems most probable to me, that they were a sort of Judaizing Christians, who endeavoured to introduce the Customs of the Jewish Essens into the Christian Church.
but it seems most probable to me, that they were a sort of Judaizing Christians, who endeavoured to introduce the Customs of the Jewish Essens into the Christian Church.
And when he speaks of the Customs they would bring among the Christians, they were no other than such as were strictly observed among them, viz. great abstinence, hard usage of their Bodies,
And when he speaks of the Customs they would bring among the Christians, they were no other than such as were strictly observed among them, viz. great abstinence, hard usage of their Bodies,
for what shew of Wisdom is there in doing an ill thing? This is therefore a readiness of Mind to do any thing in Religion which men think pleasing to God,
for what show of Wisdom is there in doing an ill thing? This is Therefore a readiness of Mind to do any thing in Religion which men think pleasing to God,
NONLATINALPHABET is the same with NONLATINALPHABET and NONLATINALPHABET in Xenophon: And St. Augustin observes, that in his time, a Man that affected to be Rich, was called Thelo-dives, and he that desired to be thought Wise, Thelo-sapiens ;
is the same with and in Xenophon: And Saint Augustin observes, that in his time, a Man that affected to be Rich, was called Thelo-dives, and he that desired to be Thought Wise, Thelo-sapiens;
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The next is NONLATINALPHABET, Humility, a Vertue so gracefull, so becoming Mankind, with a respect to God and to each other, that whatever makes a Shew of that, doth so of Wisdom too.
The next is, Humility, a Virtue so graceful, so becoming Mankind, with a respect to God and to each other, that whatever makes a Show of that, does so of Wisdom too.
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2. Notwithstanding all this fair shew of Wisdom, the Apostle doth really condemn these things as not pleasing to God, nor suitable to the Christian Religion. For,
2. Notwithstanding all this fair show of Wisdom, the Apostle does really condemn these things as not pleasing to God, nor suitable to the Christian Religion. For,
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the Shew, saith he, not the Power, therefore not the Truth of Wisdom. Imaginem rationis, humanaeque sapientiae, saith St. Jerom. NONLATINALPHABET, saith Theodoret ;
the Show, Says he, not the Power, Therefore not the Truth of Wisdom. Imaginem rationis, humanaeque sapientiae, Says Saint Jerome, Says Theodoret;
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and therefore the Apostle charges the introducers of it, with not holding the Head. If the Cerinthians did advance the Angels above Jesus Christ, they were so much the more guilty;
and Therefore the Apostle charges the introducers of it, with not holding the Head. If the Cerinthians did advance the Angels above jesus christ, they were so much the more guilty;
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Mankind was very excusable in comparison, for finding out other Mediators, before God had declared to the World that he had appointed his Son to be our only Advocate and Intercessor ;
Mankind was very excusable in comparison, for finding out other Mediators, before God had declared to the World that he had appointed his Son to be our only Advocate and Intercessor;
as not containing sufficient, or at least not the most sublime and perfect directions for Humility and Mortification. For our Blessed Saviour was so far from being remarkable for these affected singularities, that the freedom and easiness of his conversation, was a great offence to those who understood little or nothing of Religion beyond these things.
as not containing sufficient, or At least not the most sublime and perfect directions for Humility and Mortification. For our Blessed Saviour was so Far from being remarkable for these affected singularities, that the freedom and easiness of his Conversation, was a great offence to those who understood little or nothing of Religion beyond these things.
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but because they saw nothing extraordinary as to the severity of his Life in these Matters, they looked on him but as one of the common sort of men, making no appearance of more than usual Sanctity, as to eating and drinking.
but Because they saw nothing extraordinary as to the severity of his Life in these Matters, they looked on him but as one of the Common sort of men, making no appearance of more than usual Sanctity, as to eating and drinking.
but the imposing a new and severer course of Life upon Christians, as a way of greater perfection of Mortification, than what was required by Christ or his Apostles.
but the imposing a new and severer course of Life upon Christians, as a Way of greater perfection of Mortification, than what was required by christ or his Apostles.
if ye are freed from the Yoke of the Law, what reason is there ye should submit to another, which depends only on the Authority and invention of Men? But what then? Doth St. Paul make it unlawfull to submit to any Orders or Rites appointed by the Church in which we live? By no means.
if you Are freed from the Yoke of the Law, what reason is there you should submit to Another, which depends only on the authority and invention of Men? But what then? Does Saint Paul make it unlawful to submit to any Order or Rites appointed by the Church in which we live? By no means.
For neither doth the Apostle speak of those who had lawfull Authority, but of Seducers; nor doth he speak of things appointed merely for Order and Decency ;
For neither does the Apostle speak of those who had lawful authority, but of Seducers; nor does he speak of things appointed merely for Order and Decency;
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and consequently to be more pleasing to God, than bare obedience to the Precepts of Christ and his Apostles. Whoever introduce any such things into the Christian Church,
and consequently to be more pleasing to God, than bore Obedience to the Precepts of christ and his Apostles. Whoever introduce any such things into the Christian Church,
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but within nothing but Pride and Vanity. It hath been long observed, that those who strive to exceed others in the outward shews and appearances of Humility and neglect of the Body, have been most liable to the Temptations of Spiritual Pride, i. e.
but within nothing but Pride and Vanity. It hath been long observed, that those who strive to exceed Others in the outward shows and appearances of Humility and neglect of the Body, have been most liable to the Temptations of Spiritual Pride, i. e.
For it is more real Humility to be contented to be thought Proud unjustly, than to labour for such an opinion of more than ordinary Humility, as these Seducers did. (2.) Of Folly ; in two things.
For it is more real Humility to be contented to be Thought Proud unjustly, than to labour for such an opinion of more than ordinary Humility, as these Seducers did. (2.) Of Folly; in two things.
1. In placing the main of their Religion in things that would not bear the weight of it, which the Apostle intimates in those Words, Which all are to perish with the using, i. e.
1. In placing the main of their Religion in things that would not bear the weight of it, which the Apostle intimates in those Words, Which all Are to perish with the using, i. e.
than those which were in common esteem and practice in the Christian Churches. So that which is call here NONLATINALPHABET, is by the Latins render'd in Superstitione, i. e.
than those which were in Common esteem and practice in the Christian Churches. So that which is call Here, is by the Latins rendered in Superstition, i. e.
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The root of their Superstition did not lie, as some imagine, in supposing the things which they did forbear as in themselves abominable, as some Hereticks did ;
The root of their Superstition did not lie, as Some imagine, in supposing the things which they did forbear as in themselves abominable, as Some Heretics did;
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but in an opinion, that God would be so much pleased with the mere forbearance of them, that those who design to please God, were bound to abstain from them,
but in an opinion, that God would be so much pleased with the mere forbearance of them, that those who Design to please God, were bound to abstain from them,
And there is a material difference between these three things. (1.) Abstaining from things as in themselves unlawfull to be used. (2.) Preferring the Abstinence before the Use, on some particular Seasons and Occasions. (3.) Making the forbearance of them as unlawfull (though not forbidden) as necessary to the pleasing of God.
And there is a material difference between these three things. (1.) Abstaining from things as in themselves unlawful to be used. (2.) Preferring the Abstinence before the Use, on Some particular Seasons and Occasions. (3.) Making the forbearance of them as unlawful (though not forbidden) as necessary to the pleasing of God.
as Tertullian pleads for them, utterly rejected that opinion. Neither was it merely because Montanus wanted Authority to make Laws of Abstinence. But Tertullian acquaints us with other arguments against it, chiefly from the unsuitableness of it to the design of Christianity.
as Tertullian pleads for them, utterly rejected that opinion. Neither was it merely Because Montanus wanted authority to make Laws of Abstinence. But Tertullian acquaints us with other Arguments against it, chiefly from the unsuitableness of it to the Design of Christianity.
though of another sort from that which made the Vse of them in it self unlawfull. For they did it upon an extravagant fancy, that no living Creatures were of God's making,
though of Another sort from that which made the Use of them in it self unlawful. For they did it upon an extravagant fancy, that no living Creatures were of God's making,
as appears by the Gnosticks, the Marcionists, the Manichees, and the Encratitae. But the same reason could not hold as to those Judaizing Christians, who believed the World and all living Creatures were produced by the Power of God.
as appears by the Gnostics, the Marcionists, the manichees, and the Encratites. But the same reason could not hold as to those Judaizing Christians, who believed the World and all living Creatures were produced by the Power of God.
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and therein they differ'd from the Cerinthians, as well as in some other opinions, yet these Ebionites pretended to be Christians, and universally abstained from Flesh, as Epiphanius saith:
and therein they differed from the Cerinthians, as well as in Some other opinions, yet these Ebionites pretended to be Christians, and universally abstained from Flesh, as Epiphanius Says:
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but notwith••anding they thought there was so much of Humility and Complement to God Almighty in it, that he could not but be very much pleased with it.
but notwith••anding they Thought there was so much of Humility and Compliment to God Almighty in it, that he could not but be very much pleased with it.
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And when men lay a great weight of Religion upon doing or forbearing things, neither commanded nor forbidden by the Law of God, that is so far from being a pleasing Worship of God, that it deserves no other name but that of Superstition and Will-worship ;
And when men lay a great weight of Religion upon doing or forbearing things, neither commanded nor forbidden by the Law of God, that is so Far from being a pleasing Worship of God, that it deserves no other name but that of Superstition and Will-worship;
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or between true Religion and Superstition? For since the Apostle implies that some things may have a shew of Wisdom in them, i. e. may seem pleasing to God, which are not so;
or between true Religion and Superstition? For since the Apostle Implies that Some things may have a show of Wisdom in them, i. e. may seem pleasing to God, which Are not so;
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it seems to be a matter of as great difficulty as concernment to us, to understand the just and true bounds between Religious and Superstitious Worship.
it seems to be a matter of as great difficulty as concernment to us, to understand the just and true bounds between Religious and Superstitious Worship.
Superstition in the general, is nothing else but an unpleasing Worship of God, I do not speak of that Worship which relates to a false object ; which is more properly Idolatry ;
Superstition in the general, is nothing Else but an unpleasing Worship of God, I do not speak of that Worship which relates to a false Object; which is more properly Idolatry;
it being an undue way of giving Worship to the true God. I shall not trouble my self with an enquiry into the Etymology of the words in Greek or Latin, it being Well observed by Aquinas, that in this matter we are not so much to observe the Etymology of Superstition,
it being an undue Way of giving Worship to the true God. I shall not trouble my self with an enquiry into the Etymology of the words in Greek or Latin, it being Well observed by Aquinas, that in this matter we Are not so much to observe the Etymology of Superstition,
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Those who believed no God at all, or at least no Providence, accounted all Religion to be nothing but Superstition. And it is a weak and silly Apology a late Commentator on Lucretius makes for his saying, so much mischief hath been done by Religion;
Those who believed no God At all, or At least not Providence, accounted all Religion to be nothing but Superstition. And it is a weak and silly Apology a late Commentator on Lucretius makes for his saying, so much mischief hath been done by Religion;
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For, His Majesty and Power requires our Fear ; not an amazing, confounding, unaccountable Fear, arising from a perplexity and disorder of our imaginations;
For, His Majesty and Power requires our fear; not an amazing, confounding, unaccountable fear, arising from a perplexity and disorder of our Imaginations;
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then it is impossible if this man pursues his own thoughts, but the first Consequence from hence will be, that if this God be the first cause of all things, his Power and Majesty is so great,
then it is impossible if this man pursues his own thoughts, but the First Consequence from hence will be, that if this God be the First cause of all things, his Power and Majesty is so great,
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For, as the mighty Power of God begets fear in us, so the infinite Goodness and Wisdom of God, not only keep up Men's minds from sinking into slavish Fear, and horrible Despair;
For, as the mighty Power of God begets Fear in us, so the infinite goodness and Wisdom of God, not only keep up Men's minds from sinking into slavish fear, and horrible Despair;
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But because it tends to the honour of our Maker, and the incouraging one another to Acts of Piety and Devotion, that this inward sense of our Minds be expressed by such external Actions as are agreeable thereto, from thence came the necessity of the publick Offices of Religion, wherein we offer up our Prayers and Praises to the Divine Majesty in acknowledgment of our Dependance upon him for what we have, or are, or hope for.
But Because it tends to the honour of our Maker, and the encouraging one Another to Acts of Piety and Devotion, that this inward sense of our Minds be expressed by such external Actions as Are agreeable thereto, from thence Come the necessity of the public Offices of Religion, wherein we offer up our Prayers and Praises to the Divine Majesty in acknowledgment of our Dependence upon him for what we have, or Are, or hope for.
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and give all the advantage to Atheistical Objections which a willing mind can do: And as Plutarch observes of Superstitious Men, they would be Atheists if they durst.
and give all the advantage to Atheistical Objections which a willing mind can do: And as Plutarch observes of Superstitious Men, they would be Atheists if they durst.
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so cruel and barbarous, so ridiculous and foppish, but Mankind have made use of it to atone the anger of their Gods. For, the first effect of Superstition, on Men's minds, was;
so cruel and barbarous, so ridiculous and foppish, but Mankind have made use of it to atone the anger of their God's For, the First Effect of Superstition, on Men's minds, was;
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therefore they pitched on some inferiour Beings to mediate, and to offer up their Devotions and Sacrifices to him, whom they thought it too great presumption to approach.
Therefore they pitched on Some inferior Beings to mediate, and to offer up their Devotions and Sacrifices to him, whom they Thought it too great presumption to approach.
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and upon extraordinary Occasions they were carried with wonderfull Pomp and Solemnity through the Streets, all Orders of Men attending them with Supplications and Prayers and costly Sacrifices to avert their Wrath and Displeasure.
and upon extraordinary Occasions they were carried with wonderful Pomp and Solemnity through the Streets, all Order of Men attending them with Supplications and Prayers and costly Sacrifices to avert their Wrath and Displeasure.
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by the flying of Birds, the feeding of Chickens, the falling of a staff, the holes of a sieve, &c. and innumerable ways of Divination, by which they flatter'd themselves that they understood the good Will and Pleasure of their Gods, which did not so much satisfie their curiosity,
by the flying of Birds, the feeding of Chickens, the falling of a staff, the holes of a sieve, etc. and innumerable ways of Divination, by which they flattered themselves that they understood the good Will and Pleasure of their God's, which did not so much satisfy their curiosity,
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yet such is the weakness and folly of Men, that when God himself had given a Law to the Israelites to regulate their Worship, with as much condescension to their weakness,
yet such is the weakness and folly of Men, that when God himself had given a Law to the Israelites to regulate their Worship, with as much condescension to their weakness,
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yet the rod was no sooner off, but they were ready to return to their former Superstitious vanities, and were so obstinately bent upon them, that nothing could move them; not their former experience;
yet the rod was no sooner off, but they were ready to return to their former Superstitious vanities, and were so obstinately bent upon them, that nothing could move them; not their former experience;
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Their frequent Washings, their additional Fastings and Prayers, their Garments, their Postures, their very Looks had such an appearance of Sanctity above other Mens;
Their frequent Washings, their additional Fastings and Prayers, their Garments, their Postures, their very Looks had such an appearance of Sanctity above other Men's;
This was the State of Religion among the Jews when Christ appeared, who laid open the foppery and hypocrisie of these great pretenders to extraordinary Sanctity.
This was the State of Religion among the jews when christ appeared, who laid open the foppery and hypocrisy of these great pretenders to extraordinary Sanctity.
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He directed men to the love of God and their Neighbours, as the main substantial parts of true Religion. And next to his making a propitiation for the sins of Mankind by the Sacrifice of himself, his great end was to restore true Religion to the World, which had been so long buried under the heap of Superstitions. And there needed so great an Authority as his was, to assure Mankind, that nothing was so pleasing and acceptable to God,
He directed men to the love of God and their Neighbours, as the main substantial parts of true Religion. And next to his making a propitiation for the Sins of Mankind by the Sacrifice of himself, his great end was to restore true Religion to the World, which had been so long buried under the heap of Superstitions. And there needed so great an authority as his was, to assure Mankind, that nothing was so pleasing and acceptable to God,
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And it is one great Argument of the Providence of God watching over his Church, that he hath caused the Discourses of our Blessed Saviour to be preserved by the Writings of the Evangelists ;
And it is one great Argument of the Providence of God watching over his Church, that he hath caused the Discourses of our Blessed Saviour to be preserved by the Writings of the Evangelists;
that unless Christ's Doctrine had been preserved in his own words, and that by the concurrent Testimony of different Writers, the Christian Religion had preserved little more than its name in the World.
that unless Christ's Doctrine had been preserved in his own words, and that by the concurrent Testimony of different Writers, the Christian Religion had preserved little more than its name in the World.
And yet with all this advantage, such was still the fondness of Mankind for their own Inventions, that even under the Apostles eyes, most of the Churches began to be tainted with these corruptions; partly by the Judaizing Christians ;
And yet with all this advantage, such was still the fondness of Mankind for their own Inventions, that even under the Apostles eyes, most of the Churches began to be tainted with these corruptions; partly by the Judaizing Christians;
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and any new pretence to Revelations and Mysteries, especially being joined with greater Abstinence and Severity of Life, took wonderfully among weak and injudicious Christians,
and any new pretence to Revelations and Mysteres, especially being joined with greater Abstinence and Severity of Life, took wonderfully among weak and injudicious Christians,
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and made them apt to despise the Churches Devotions, as too cold and flat, and not having that Life and Spirit, that Strictness and Austerity which appeared among the new pretenders.
and made them apt to despise the Churches Devotions, as too cold and flat, and not having that Life and Spirit, that Strictness and Austerity which appeared among the new pretenders.
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What disturbance on this account did the Spirit of Montanus give to the Churches of Phrygia, Galatia, and Cappadocia? The meer pretence to Revelation had never done it, had it not been for the stricter Laws of Fasting and Mortification, and greater Severity of Discipline than was used in the Catholick Church.
What disturbance on this account did the Spirit of Montanus give to the Churches of Phrygia, Galatia, and Cappadocia? The mere pretence to Revelation had never done it, had it not been for the Stricter Laws of Fasting and Mortification, and greater Severity of Discipline than was used in the Catholic Church.
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yet recommending the Practice of Fasting, as there were just Occasions, especially before the great solemnity of Easter; wherein both the Sacraments were administred with more than ordinary Devotion, and the Penitents reconciled to the Communion of the Church.
yet recommending the Practice of Fasting, as there were just Occasions, especially before the great solemnity of Easter; wherein both the Sacraments were administered with more than ordinary Devotion, and the Penitents reconciled to the Communion of the Church.
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how great a part of it is relapsed into almost Heathen Superstitions, in the Worship of Images, and Saints, and Angels as Mediators? and no great difference in the outward Solemnities and Processions, save that their Sacrifices are turned into a Consecrated Wafer, which is carried in Procession, as the Heathen Gods were wont to be.
how great a part of it is relapsed into almost Heathen Superstitions, in the Worship of Images, and Saints, and Angels as Mediators? and no great difference in the outward Solemnities and Procession, save that their Sacrifices Are turned into a Consecrated Wafer, which is carried in Procession, as the Heathen God's were wont to be.
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In the Eastern Churches, the best part, I fear, of their remaining Christianity, lies in the strict observing the Fasts and Feasts of the Church. They mightily despise the Fasting practised in the Roman Church, as not deserving the name of Fasting, because they end it at noon,
In the Eastern Churches, the best part, I Fear, of their remaining Christianity, lies in the strict observing the Fasts and Feasts of the Church. They mightily despise the Fasting practised in the Roman Church, as not deserving the name of Fasting, Because they end it At noon,
In the Church of England, which approacheth nearest of any in the World to the Primitive Church, the Duty of Fasting is recommended upon its true Grounds, not as though there were any peculiar Sanctity or Merit in it, which are Superstitious Conceits,
In the Church of England, which Approaches nearest of any in the World to the Primitive Church, the Duty of Fasting is recommended upon its true Grounds, not as though there were any peculiar Sanctity or Merit in it, which Are Superstitious Conceits,
but it sets before us the example and practice of the Primitive Church, and according to the Temper and Moderation then used, leaves persons to judge of their own strength, occasions, times, manner and degrees of Fasting ;
but it sets before us the Exampl and practice of the Primitive Church, and according to the Temper and Moderation then used, leaves Persons to judge of their own strength, occasions, times, manner and Degrees of Fasting;
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excepting the Fast on Good-friday or the true Ante-paschal Fast (which some kept longer than others) which Tertullian saith, was universally observed by the Christian Church,
excepting the Fast on Good friday or the true Antepaschal Fast (which Some kept longer than Others) which Tertullian Says, was universally observed by the Christian Church,
but as to other times a greater liberty was allowed, Laxus ac liber modus abstinendi Ponitur cunctis; neque nos severus Terror impellit; sua quemque cogit Velle Potestas.
but as to other times a greater liberty was allowed, Laxus ac liber modus abstinendi Ponitur cunctis; neque nos severus Terror impellit; sua quemque cogit Velle Potestas.
But wherein is it that we are liable to this charge? Do we make the Orders of the Church any parts of our Religion? Or think that God is any otherwise displeased with others violation of them,
But wherein is it that we Are liable to this charge? Do we make the Order of the Church any parts of our Religion? Or think that God is any otherwise displeased with Others violation of them,
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some utterly refuse them as unlawfull, though no where forbidden in Scripture; the Question is, Whether of these two sorts, those who practise according to these Orders,
Some utterly refuse them as unlawful, though no where forbidden in Scripture; the Question is, Whither of these two sorts, those who practise according to these Order,
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and think God is pleased with their meer doing or abstaining from doing them, and this is true Superstition. For there are two things necessary to the Notion of it.
and think God is pleased with their mere doing or abstaining from doing them, and this is true Superstition. For there Are two things necessary to the Notion of it.
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and so devises several ways of his own, and useth any means suggested by others, though never so unreasonable in themselves, in hopes to please God by them.
and so devises several ways of his own, and uses any means suggested by Others, though never so unreasonable in themselves, in hope's to please God by them.
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Thence Plutarch mentions such Mens, NONLATINALPHABET, uncouth ways of Worship ; and he observes, that at the same time, NONLATINALPHABET, they flatter and reproach God ;
Thence Plutarch mentions such Men's,, uncouth ways of Worship; and he observes, that At the same time,, they flatter and reproach God;
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2. That they be mistaken in their judgment concerning what they believe to be pleasing to God, that is, that they judge that to be so, which really is not.
2. That they be mistaken in their judgement Concerning what they believe to be pleasing to God, that is, that they judge that to be so, which really is not.
As those of the Church of Rome do, to things done against the commands of the Church: and so not fasting upon Saturdays, and fasting upon Sundays are both Superstitious in their account;
As those of the Church of Rome do, to things done against the commands of the Church: and so not fasting upon Saturdays, and fasting upon Sundays Are both Superstitious in their account;
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or else by their own confession they must be Superstitious. But their Divines do all agree with Aquinas, that men may be guilty of Superstition in the Worship of the true God ; i. e.
or Else by their own Confessi they must be Superstitious. But their Divines do all agree with Aquinas, that men may be guilty of Superstition in the Worship of the true God; i. e.
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But how shall we know, when such a forbearance is Superstitious? By these Rules: 1. If such a forbearance be thought to bring some special honour to God.
But how shall we know, when such a forbearance is Superstitious? By these Rules: 1. If such a forbearance be Thought to bring Some special honour to God.
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it was resolved in the Negative, upon this Reason, because in our Circumstances, it was signum distinctivum cultûs, a mark of distinction as to Religious Worship, and therefore it was an Act of special honour and service to God to forbear.
it was resolved in the Negative, upon this Reason, Because in our circumstances, it was signum distinctivum cultûs, a mark of distinction as to Religious Worship, and Therefore it was an Act of special honour and service to God to forbear.
So in the present Case, when men are required by lawfull Authority, to do things which in themselves are lawfull, to testifie their union and conjunction with us in Religion;
So in the present Case, when men Are required by lawful authority, to do things which in themselves Are lawful, to testify their Union and conjunction with us in Religion;
and despised others who were far nearer to the Kingdom of God than themselves, as mere Publicans and Sinners. And it is very natural to Mankind to set a great value upon themselves,
and despised Others who were Far nearer to the Kingdom of God than themselves, as mere Publicans and Sinners. And it is very natural to Mankind to Set a great valve upon themselves,
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and if they do so, it is undoubtedly Superstition. For, on this ground we charge the Papists with Superstition in their Ceremonies, because they place holiness in them.
and if they do so, it is undoubtedly Superstition. For, on this ground we charge the Papists with Superstition in their Ceremonies, Because they place holiness in them.
for those who account themselves more in God's esteem for the sake of such things, do attribute some real efficacy to such distinctive Characters of themselves,
for those who account themselves more in God's esteem for the sake of such things, do attribute Some real efficacy to such distinctive Characters of themselves,
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but if men resolve rather to forbear these, than to join in such Ceremonies and Prayers as do accompany the performance of them, it is a sign they preferr the following their own imaginations before the joining in Communion with the Church in the most unquestionable Duties of Religion:
but if men resolve rather to forbear these, than to join in such Ceremonies and Prayers as do accompany the performance of them, it is a Signen they prefer the following their own Imaginations before the joining in Communion with the Church in the most unquestionable Duties of Religion:
Was not this a great Superstition in them, rather to forbear communicating with the Church, than not to observe their own fancies in what they thought most pleasing to God,
Was not this a great Superstition in them, rather to forbear communicating with the Church, than not to observe their own fancies in what they Thought most pleasing to God,
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We are often blamed for laying too great weight on the Ceremonies of this Church. But certainly, never any Church laid less weight upon its own Orders, supposing that it believes them to be just and reasonable.
We Are often blamed for laying too great weight on the Ceremonies of this Church. But Certainly, never any Church laid less weight upon its own Order, supposing that it believes them to be just and reasonable.
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But on the other side, those who dissent from us, lay so great weight on their scruples, that they will rather hazard breaking a Church in pieces, ruining our Religion by our differences, losing all the benefit of Communion with a Church, whose Doctrine they approve in all the Duties of religious Worship;
But on the other side, those who dissent from us, lay so great weight on their scruples, that they will rather hazard breaking a Church in Pieces, ruining our Religion by our differences, losing all the benefit of Communion with a Church, whose Doctrine they approve in all the Duties of religious Worship;
So much I thought necessary on this Occasion to speak, in vindication of our Church from this common imputation of Superstition, by those who so little understand what it means.
So much I Thought necessary on this Occasion to speak, in vindication of our Church from this Common imputation of Superstition, by those who so little understand what it means.
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It was long since observed by Menander, That things which were like Truth were more easily believed by the generality of Mankind, than Truth it self. So I am afraid it is about Religion, which is the Wisdom here spoken of, that which makes a great shew of it to the World, is more apt to prevail among persons of weak and well disposed Minds than true Wisdom.
It was long since observed by Menander, That things which were like Truth were more Easily believed by the generality of Mankind, than Truth it self. So I am afraid it is about Religion, which is the Wisdom Here spoken of, that which makes a great show of it to the World, is more apt to prevail among Persons of weak and well disposed Minds than true Wisdom.
And I do not at all question, but many of the corruptions of the Christian Church came in, from an apprehended necessity of complying with the heat of some over-zealous People;
And I do not At all question, but many of the corruptions of the Christian Church Come in, from an apprehended necessity of complying with the heat of Some overzealous People;
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others have a shew of Wisdom too in a wonderfull, I had almost said, superstitious zeal, against what they call Will-worship and Superstition. But what is to be done in this Case? How shall we avoid being led aside by such a shew of Wisdom, on every side? I shall only lay down some Directions, and so conclude.
Others have a show of Wisdom too in a wonderful, I had almost said, superstitious zeal, against what they call Will-worship and Superstition. But what is to be done in this Case? How shall we avoid being led aside by such a show of Wisdom, on every side? I shall only lay down Some Directions, and so conclude.
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God is neither taken with outward appearances, nor is he pleased with any thing we do, merely because it is displeasing to our selves, The righteous God loveth righteousness ;
God is neither taken with outward appearances, nor is he pleased with any thing we do, merely Because it is displeasing to our selves, The righteous God loves righteousness;
One would think it were impossible for any one that considered the sayings of Christ or his Apostles, to place his Religion in being for or against any particular Modes or Ceremonies of Worship;
One would think it were impossible for any one that considered the sayings of christ or his Apostles, to place his Religion in being for or against any particular Modes or Ceremonies of Worship;
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but when men found a stronger inclination to one extreme than to another, they made use of remedies proper to reduce themselves from that extreme, by great severities towards themselves, by Watchings,
but when men found a Stronger inclination to one extreme than to Another, they made use of remedies proper to reduce themselves from that extreme, by great severities towards themselves, by Watchings,
and forbiding eating to them, and finding them to recover upon it, should presently conclude, that surely it is the best way to live upon Scammony and Aloes,
and forbidding eating to them, and finding them to recover upon it, should presently conclude, that surely it is the best Way to live upon Scammony and Aloes,
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but where the evidence is notorious, we have great reason to slight and contemn the most sanctimonious appearance, i. e. if there be great uncharitableness and censoriousness towards all who do not comply with them;
but where the evidence is notorious, we have great reason to slight and contemn the most sanctimonious appearance, i. e. if there be great uncharitableness and censoriousness towards all who do not comply with them;
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where these are, whether in the Church of Rome, or elsewhere, whatever the shew of wisdom be, this wisdom descendeth not from above, but is earthly, sensual, devilish.
where these Are, whither in the Church of Room, or elsewhere, whatever the show of Wisdom be, this Wisdom Descendeth not from above, but is earthly, sensual, devilish.
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But the Wisdom that is from above, is first pure, then peaceable, gentle, and easie to be entreated, full of mercy and good fruits, without partiality, and without hypocrisie.
But the Wisdom that is from above, is First pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.
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not in his flourishing and prosperous state, when that extraordinary Character was given of him, That there was none like him in the Earth, a perfect and an upright man, one that feared God, and eschewed evil ;
not in his flourishing and prosperous state, when that extraordinary Character was given of him, That there was none like him in the Earth, a perfect and an upright man, one that feared God, and Eschewed evil;
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but, after the Devil was permitted to try that malicious Experiment upon him, viz. whether the changing his outward condition, would not alter the inward disposition of his mind, as to God and Religion.
but, After the devil was permitted to try that malicious Experiment upon him, viz. whither the changing his outward condition, would not altar the inward disposition of his mind, as to God and Religion.
For he suggested, that nothing but Interest made him so religious, that all his Piety and Devotion was owing to the wonderfull Blessings of God upon him;
For he suggested, that nothing but Interest made him so religious, that all his Piety and Devotion was owing to the wonderful Blessings of God upon him;
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but it was commonly misapplied (the Devils own knowledge of future events being but probable and conjectural) so here, it was a shrewd guess that so sudden a change would have such an effect upon some person concerned in it:
but it was commonly misapplied (the Devils own knowledge of future events being but probable and conjectural) so Here, it was a shrewd guess that so sudden a change would have such an Effect upon Some person concerned in it:
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Which was no doubt a great disappointment to the Devil, who made account he should by Job 's impatience have given a terrible blow to Religion, by making the World believe, that it was nothing but a grave pretence of some mens seeming to be better than their Neighbours.
Which was no doubt a great disappointment to the devil, who made account he should by Job is impatience have given a terrible blow to Religion, by making the World believe, that it was nothing but a grave pretence of Some men's seeming to be better than their Neighbours.
as Job was in the parts of Arabia where he lived (as appears by the Sabaeans and Chaldaeans his unkind Neighbours) did give a mighty reputation to the practice of Religion, especially among such a wild and ungoverned People as the Arabs were.
as Job was in the parts of Arabia where he lived (as appears by the Sabaeans and Chaldaeans his unkind Neighbours) did give a mighty reputation to the practice of Religion, especially among such a wild and ungoverned People as the Arabs were.
but it continues so to be as long as the memory of his sufferings remains, which hath lasted for so many Ages, that some think the Book of Job the oldest Book in the World; (not in the supposed translation into Hebrew,
but it continues so to be as long as the memory of his sufferings remains, which hath lasted for so many Ages, that Some think the Book of Job the oldest Book in the World; (not in the supposed Translation into Hebrew,
But notwithstanding the general evenness of Job 's temper, and his quiet submission to Divine Providence, there were two things which touched him more sensibly than all the other circumstances of his afflictions; and those were,
But notwithstanding the general evenness of Job is temper, and his quiet submission to Divine Providence, there were two things which touched him more sensibly than all the other Circumstances of his afflictions; and those were,
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(1.) That God should seem so much displeased with him, as to single him out as a mark to shoot at, when he was not conscious to himself of any such impiety to deserve it, according to the common method of his Providence.
(1.) That God should seem so much displeased with him, as to single him out as a mark to shoot At, when he was not conscious to himself of any such impiety to deserve it, according to the Common method of his Providence.
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and denies the charge as to his secret Hypocrisie, and both in these few words of the Text, When I consider, I am afraid of him. These words may be understood, I.
and Denies the charge as to his secret Hypocrisy, and both in these few words of the Text, When I Consider, I am afraid of him. These words may be understood, I.
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for what could Job have done under all his Troubles but for God's presence to support him? And therefore he declares his firm resolution never to let go his confidence in God whatever became of him;
for what could Job have done under all his Troubles but for God's presence to support him? And Therefore he declares his firm resolution never to let go his confidence in God whatever became of him;
(1.) What it was made Job so apprehensive of God's anger that he was afraid of him, when he pleads so much for his own Integrity towards God and Man? Doth not this seem to lessen the comfort and satisfaction of a good Conscience,
(1.) What it was made Job so apprehensive of God's anger that he was afraid of him, when he pleads so much for his own Integrity towards God and Man? Does not this seem to lessen the Comfort and satisfaction of a good Conscience,
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For, what are our shallow and dark and confused conceptions of things, to his Divine Wisdom? By which he comprehends all the differences of times at one view;
For, what Are our shallow and dark and confused conceptions of things, to his Divine Wisdom? By which he comprehends all the differences of times At one view;
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What is all the power of Mankind, if it were gathered into one, in comparison with that Divine Power, which gave a Being to the World, when it was not;
What is all the power of Mankind, if it were gathered into one, in comparison with that Divine Power, which gave a Being to the World, when it was not;
and rules, and governs, and orders all things in it, with greater ease than we can move a Finger? It is by that, God hath spread out the Skies, and balanced the Clouds, and garnished the Heavens,
and rules, and governs, and order all things in it, with greater ease than we can move a Finger? It is by that, God hath spread out the Skies, and balanced the Clouds, and garnished the Heavens,
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And after all the protestations Job makes of his Integrity, he confesses, that there is so much natural and contracted impurity in Mankind, that God may justly cast them into the Furnace to purge and refine them.
And After all the protestations Job makes of his Integrity, he Confesses, that there is so much natural and contracted impurity in Mankind, that God may justly cast them into the Furnace to purge and refine them.
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but according to the usual method of Providence, he could not but think his Case very hard, to suffer so much for sins committed before he well knew the nature or danger of his sins;
but according to the usual method of Providence, he could not but think his Case very hard, to suffer so much for Sins committed before he well knew the nature or danger of his Sins;
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for sins so long since repented of, and forsaken (which is the only satisfactory sign of true repentance) and when so many wicked men in the heighth of their impiety,
for Sins so long since repented of, and forsaken (which is the only satisfactory Signen of true Repentance) and when so many wicked men in the height of their impiety,
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whereas he had made it his business and delight to serve him, as he speaks in this Chapter, My foot hath held his steps, his way have I kept and not declined;
whereas he had made it his business and delight to serve him, as he speaks in this Chapter, My foot hath held his steps, his Way have I kept and not declined;
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which made Job cry out, like one wounded in the most tender and incurable parts, The arrows of the Almighty are within me, the poison whereof drinketh up my spirit;
which made Job cry out, like one wounded in the most tender and incurable parts, The arrows of the Almighty Are within me, the poison whereof Drinketh up my Spirit;
his sufferings were extraordinary, and such an unusual concurrence of so many sad accidents, made him think he had great cause to apprehend an immediate hand of God to be stretcht out against him.
his sufferings were extraordinary, and such an unusual concurrence of so many sad accidents, made him think he had great cause to apprehend an immediate hand of God to be stretched out against him.
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or to stupefy them with the dull and heavy Opiates of Chance or Necessity: but when afflictions are looked on as coming from God's hand, this rouses and awakens our minds,
or to stupefy them with the dull and heavy Opiates of Chance or Necessity: but when afflictions Are looked on as coming from God's hand, this rouses and awakens our minds,
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and makes us think it necessary to look about us, to search and examine our ways, to find out the particular sins we have given way to, which may have justly provoked God to shew his displeasure against us.
and makes us think it necessary to look about us, to search and examine our ways, to find out the particular Sins we have given Way to, which may have justly provoked God to show his displeasure against us.
For the Wise God will then turn all our Crosses into such proper Remedies for the Diseases of our Minds, that the sharpest afflictions will tend more to the purging away our sins,
For the Wise God will then turn all our Crosses into such proper Remedies for the Diseases of our Minds, that the Sharpest afflictions will tend more to the purging away our Sins,
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and thereby to a more sound and healthfull state of our Souls, than all the sleeping Potions of the intoxicating pleasures and vanities of this World would ever have done.
and thereby to a more found and healthful state of our Souls, than all the sleeping Potions of the intoxicating pleasures and vanities of this World would ever have done.
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For, Luxury and Epicurism, with all the Arts of heightning the Pleasures of Life, are things not more delightfull to sense than dangerous to men's Souls.
For, Luxury and Epicurism, with all the Arts of heightening the Pleasures of Life, Are things not more delightful to sense than dangerous to men's Souls.
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and if at some times he judges it necessary to give us Physick as well as Food, shall we not submit to his Will? For as Job saith, Shall we receive good at the hand of God,
and if At Some times he judges it necessary to give us Physic as well as Food, shall we not submit to his Will? For as Job Says, Shall we receive good At the hand of God,
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that he who hath been hitherto so kind to us to please us, should now be so kind to undertake our Cure? Shall we complain that our Physician doth not humour our Palates,
that he who hath been hitherto so kind to us to please us, should now be so kind to undertake our Cure? Shall we complain that our physician does not humour our Palates,
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I confess afterwards, Job being either sowred by the malignity of his Distemper, or heated by the impertinency or bitterness of his Friends Discourses (for if they had no relation to his Case, they were impertinent;
I confess afterwards, Job being either soured by the malignity of his Distemper, or heated by the impertinency or bitterness of his Friends Discourses (for if they had no Relation to his Case, they were impertinent;
but these arose from the Clouds upon his mind, which made him then apprehend all these afflictions to come from God's wrath and indignation against him;
but these arose from the Clouds upon his mind, which made him then apprehend all these afflictions to come from God's wrath and Indignation against him;
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but therein he was wholly mistaken, and then only hit upon the truth of his Case when he said, When he hath tried me, I shall come forth as gold, i. e.
but therein he was wholly mistaken, and then only hit upon the truth of his Case when he said, When he hath tried me, I shall come forth as gold, i. e.
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Job was extremely afflicted to think the best Friend he had in the World, and whom he desired to please above all things, should become his Enemy, and set himself against him;
Job was extremely afflicted to think the best Friend he had in the World, and whom he desired to please above all things, should become his Enemy, and Set himself against him;
but he did not always think so, although his Friends represented his condition to him in the blackest and most frightfull manner, which startled him and made him resent his sufferings with great bitterness,
but he did not always think so, although his Friends represented his condition to him in the Blackest and most frightful manner, which startled him and made him resent his sufferings with great bitterness,
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But so wise a Man could not be surprised to see flattery turned into scorn and derision; (for no Man thinks to gain by his flattery, who hath not a secret contempt of the person he flatters) and so good a Man could not but forgive the unjust reproaches that were cast upon him,
But so wise a Man could not be surprised to see flattery turned into scorn and derision; (for no Man thinks to gain by his flattery, who hath not a secret contempt of the person he flatters) and so good a Man could not but forgive the unjust Reproaches that were cast upon him,
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But the Christian Church hath generally understood them to referr to the Day of Resurrection, when he was certain that God would reward his innocency and sincerity:
But the Christian Church hath generally understood them to refer to the Day of Resurrection, when he was certain that God would reward his innocency and sincerity:
although he hath gained, when God taketh away his Soul? which shews the great folly of Hypocrisie, which can never stand a man in stead beyond this World, where he must leave all his Riches,
although he hath gained, when God Takes away his Soul? which shows the great folly of Hypocrisy, which can never stand a man in stead beyond this World, where he must leave all his Riches,
(2.) But if so good, so vertuous, so sincere a Man as Job, had such terrible apprehensions of God, what can we wretched Sinners think of him? if when he considered, he was afraid of him ;
(2.) But if so good, so virtuous, so sincere a Man as Job, had such terrible apprehensions of God, what can we wretched Sinners think of him? if when he considered, he was afraid of him;
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but have esteemed the words of his mouth more than our necessary food? Have we not rather cast his most just and reasonable commandments behind our backs,
but have esteemed the words of his Mouth more than our necessary food? Have we not rather cast his most just and reasonable Commandments behind our backs,
For when our apprehensions of God are such as drive us from him, they overthrow the great end of Religion, which is to bring God and Man nearer together.
For when our apprehensions of God Are such as drive us from him, they overthrow the great end of Religion, which is to bring God and Man nearer together.
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but to question his Truth and sincerity, to slight his Patience, to disparage his Goodness, and to look upon him as a most revengefull and implacable Being;
but to question his Truth and sincerity, to slight his Patience, to disparage his goodness, and to look upon him as a most revengeful and implacable Being;
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who hath proclaimed himself to be a God mercifull and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin, i. e.
who hath proclaimed himself to be a God merciful and gracious, long-suffering, and abundant in Goodness and truth, keeping mercy for thousands, forgiving iniquity, Transgression and since, i. e.
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For a very judicious Interpreter saith, This severity of God here spoken of, in visiting the iniquity of the Fathers upon the Children, &c. is not to be understood of all crimes,
For a very judicious Interpreter Says, This severity of God Here spoken of, in visiting the iniquity of the Father's upon the Children, etc. is not to be understood of all crimes,
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Will not the parity of reason so far hold, as to aggravate those sins which are immediate offences against the Divine Majesty, and which tend to overthrow his Government of the World?
Will not the parity of reason so Far hold, as to aggravate those Sins which Are immediate offences against the Divine Majesty, and which tend to overthrow his Government of the World?
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For, Eliphaz in plain terms, in the foregoing Chapter, tells him, he was one of those who thought God was at too great a distance to take notice of things upon Earth.
For, Eliphaz in plain terms, in the foregoing Chapter, tells him, he was one of those who Thought God was At too great a distance to take notice of things upon Earth.
and knowing no imaginable reason for it, but a groundless suspicion they had entertained, because of his unusual sufferings, makes here in this Chapter a solemn protestation of the mighty value and esteem he had for the Laws of God, that he constantly observed them, and esteemed them more than his necessary food.
and knowing no imaginable reason for it, but a groundless suspicion they had entertained, Because of his unusual sufferings, makes Here in this Chapter a solemn protestation of the mighty valve and esteem he had for the Laws of God, that he constantly observed them, and esteemed them more than his necessary food.
And to let them know that this was no sudden heat, he tells Eliphaz, that the fear of God in him, came from the most weighty and serious consideration;
And to let them know that this was no sudden heat, he tells Eliphaz, that the Fear of God in him, Come from the most weighty and serious consideration;
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as if he had said, I have spent many thoughts about God and Religion, whether there be any just reason for Mankind to apprehend and stand in awe of an infinite Being above them;
as if he had said, I have spent many thoughts about God and Religion, whither there be any just reason for Mankind to apprehend and stand in awe of an infinite Being above them;
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and to be thought Deceivers (which goes very hardly down with an ingenuous mind:) and if on the other side, there be nothing found but false and groundless suppositions, or unreasonable suspicions;
and to be Thought Deceivers (which Goes very hardly down with an ingenuous mind:) and if on the other side, there be nothing found but false and groundless suppositions, or unreasonable suspicions;
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For, if some crafty Politicians did first start the notion of an Invisible Being among the rude and unthinking Multitude, the better to awe them into Obedience to Government;
For, if Some crafty Politicians did First start the notion of an Invisible Being among the rude and unthinking Multitude, the better to awe them into obedience to Government;
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and by it we find that the great, and wise, and understanding men of the World, such as Job and his three Friends were, (who as far as appears by the story, were all of them independent Princes;
and by it we find that the great, and wise, and understanding men of the World, such as Job and his three Friends were, (who as Far as appears by the story, were all of them independent Princes;
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But what is it he appeals to Antiquity for, and the observations of all former Ages? It was for this, viz. the bad condition of all that were not sincere in Religion:
But what is it he appeals to Antiquity for, and the observations of all former Ages? It was for this, viz. the bad condition of all that were not sincere in Religion:
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And another of his Friends speaking of the remarkable judgments of God upon the World, saith to Job, Hast thou marked the old way which wicked men have trodden;
And Another of his Friends speaking of the remarkable Judgments of God upon the World, Says to Job, Hast thou marked the old Way which wicked men have trodden;
And what was their great and provoking sin? A contempt of God and Religion, Which said unto God, Depart from us; and what can the Almighty do for them? This is the oldest,
And what was their great and provoking since? A contempt of God and Religion, Which said unto God, Depart from us; and what can the Almighty do for them? This is the oldest,
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But if they are unsastisfied with the Testimony of Job 's Friends, let them produce any to be mentioned the same Day with it, which can pretend to give a truer account of the Religion of the first Ages of the World:
But if they Are unsastisfied with the Testimony of Job is Friends, let them produce any to be mentioned the same Day with it, which can pretend to give a truer account of the Religion of the First Ages of the World:
I do not mention Moses (although his Authority be unquestionable) lest he should be thought one of these Politicians, who inspired the People of Israel with the Principles of Religion;
I do not mention Moses (although his authority be unquestionable) lest he should be Thought one of these Politicians, who inspired the People of Israel with the Principles of Religion;
(2.) Suppose we should allow that in a particular Nation, some great and wise Man should think sit to reclaim a loose and barbarous People by the Principles of Religion;
(2.) Suppose we should allow that in a particular nation, Some great and wise Man should think fit to reclaim a lose and barbarous People by the Principles of Religion;
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how doth this prove Religion to be false, or what doth it signifie to the universal consent of Mankind? Is it any Argument that there is no foundation in Nature for Justice, Charity,
how does this prove Religion to be false, or what does it signify to the universal consent of Mankind? Is it any Argument that there is no Foundation in Nature for justice, Charity,
and common Humanity, because wise Men have been put to use variety of methods to reduce Canibals to civility? And it would be as good arguing against all Morality from thence,
and Common Humanity, Because wise Men have been put to use variety of methods to reduce Cannibals to civility? And it would be as good arguing against all Morality from thence,
But what a mighty number of Politicians must spring out of the Earth at once, to scatter the seeds of Religion, in such a manner, over all the face of the Earth? It is impossible that a few Men,
But what a mighty number of Politicians must spring out of the Earth At once, to scatter the seeds of Religion, in such a manner, over all the face of the Earth? It is impossible that a few Men,
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yet how comes it to pass, since these have so long been laid in their Graves, the effect of this Policy should still remain all the World over? For, every Age is apt to condemn the Policy of the foregoing;
yet how comes it to pass, since these have so long been laid in their Graves, the Effect of this Policy should still remain all the World over? For, every Age is apt to condemn the Policy of the foregoing;
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how comes it then in so many Ages, as have passed since these deep Politicians lived, that no other Persons have been able to lay open the artifice of Religion so,
how comes it then in so many Ages, as have passed since these deep Politicians lived, that no other Persons have been able to lay open the artifice of Religion so,
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How comes it then after all, that Religion still prevailed, and the fears of a Deity could not be shaken off, no not by the greatest Politicians themselves, who thought they understood all the Arts of Government,
How comes it then After all, that Religion still prevailed, and the fears of a Deity could not be shaken off, no not by the greatest Politicians themselves, who Thought they understood all the Arts of Government,
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as well as any that had been before them? Would not some of the Roman Emperours, who had none to controul them, have been glad to have eased themselves of the fears of an invisible Power? But they found,
as well as any that had been before them? Would not Some of the Roman emperors, who had none to control them, have been glad to have eased themselves of the fears of an invisible Power? But they found,
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God and Conscience were so much too hard for their loose reasonings set up against them, that where men had shaken off the love of Religion, they could not shake off the fears that follow the contempt of it.
God and Conscience were so much too hard for their lose reasonings Set up against them, that where men had shaken off the love of Religion, they could not shake off the fears that follow the contempt of it.
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If once I begin to see Mankind cast off all the reins of Civil Government, and run wild and savage, quitting all the conveniences and pleasures of Houses, and Lands,
If once I begin to see Mankind cast off all the reins of Civil Government, and run wild and savage, quitting all the conveniences and pleasures of Houses, and Lands,
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I may then begin to think that such suspicions about Religion, may prevail upon Mankind to cast off the most reasonable obligations to maintain the profession and the practice of it.
I may then begin to think that such suspicions about Religion, may prevail upon Mankind to cast off the most reasonable obligations to maintain the profession and the practice of it.
For although the Reasons on which Religion is grounded, be independent on Civil Authority, such as the train of Causes, the Motion, Order, Beauty, usefulness of all the parts of the Universe;
For although the Reasons on which Religion is grounded, be independent on Civil authority, such as the train of Causes, the Motion, Order, Beauty, usefulness of all the parts of the Universe;
yet the Principles of Religion do really give so much strength and support to Civil Government, that none who have a kindness to the one, can be Enemies to the other;
yet the Principles of Religion do really give so much strength and support to Civil Government, that none who have a kindness to the one, can be Enemies to the other;
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yet when they reflect on the strange folly and superstitious fear of mankind, they are apt still to suspect, that men being puzled and confounded, have frighted themselves into the belief of Invisible Powers,
yet when they reflect on the strange folly and superstitious Fear of mankind, they Are apt still to suspect, that men being puzzled and confounded, have frighted themselves into the belief of Invisible Powers,
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but when was it given to all the World to be wise? It were extremely to be wished, that nothing but pure and undefiled Religion should obtain in the World? or at least that the Christian World were purged from the follies of Enthusiasm and Superstition. But alas!
but when was it given to all the World to be wise? It were extremely to be wished, that nothing but pure and undefiled Religion should obtain in the World? or At least that the Christian World were purged from the follies of Enthusiasm and Superstition. But alas!
the more we consider all the wilfull errours, and involuntary mistakes, vicious Inclinations, violent Passions, foolish Opinions, strange Prejudices ▪ superficial Reasonings,
the more we Consider all the wilful errors, and involuntary mistakes, vicious Inclinations, violent Passion, foolish Opinions, strange Prejudices ▪ superficial Reasonings,
But if through the mercy of God it fares better among us, as to outward circumstances (for which we ought to be very thankful) let not Religion bear the blame of all the follies and indiscretions of those who profess it.
But if through the mercy of God it fares better among us, as to outward Circumstances (for which we ought to be very thankful) let not Religion bear the blame of all the follies and indiscretions of those who profess it.
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It is a hard Case, if the common weaknesses of Humane Nature, and those faults which Men commit through the want of Religion, shall be laid to the charge of it.
It is a hard Case, if the Common Weaknesses of Humane Nature, and those Faults which Men commit through the want of Religion, shall be laid to the charge of it.
and while they look on this side of the Picture, and see there nothing but the lamentable spectacles of the mischiefs which have been done in the World under the pretence of Religion, they are far from thinking those Politicians, that invented it;
and while they look on this side of the Picture, and see there nothing but the lamentable spectacles of the mischiefs which have been done in the World under the pretence of Religion, they Are Far from thinking those Politicians, that invented it;
it being so easily turned upon the Government, and being then so dangerous to it. (Which is a farther Argument to me, that it could not be a contrivance of such Men:
it being so Easily turned upon the Government, and being then so dangerous to it. (Which is a farther Argument to me, that it could not be a contrivance of such Men:
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but that of the Leviathan, which being so great a Novelty, it is a certain sign, that Religion was not framed meerly to serve the ends of Government.) But however, that only true and holy Religion which we profess, is so far from giving any encouragement to seditious Practices, that it is not possible to contrive a Religion, which we must adhere to whatever we suffer for it, that should more effectually recommend the Duties of Quietness, Patience,
but that of the Leviathan, which being so great a Novelty, it is a certain Signen, that Religion was not framed merely to serve the ends of Government.) But however, that only true and holy Religion which we profess, is so Far from giving any encouragement to seditious Practices, that it is not possible to contrive a Religion, which we must adhere to whatever we suffer for it, that should more effectually recommend the Duties of Quietness, Patience,
so useful, and beneficial to Mankind, we ought not to lessen our esteem of it, for the sake of any weak, or superstitious, or hypocritical pretenders to it.
so useful, and beneficial to Mankind, we ought not to lessen our esteem of it, for the sake of any weak, or superstitious, or hypocritical pretenders to it.
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I am not going about to perswade you to leave your Estates and Imployments, and to retire your selves from the World and to give up your selves wholly to Devotion.
I am not going about to persuade you to leave your Estates and Employments, and to retire your selves from the World and to give up your selves wholly to Devotion.
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and follow their lawful Imployments, with an honest and conscientious diligence, and neglect no necessary Duties of Religion, do carry on the great ends of Religion,
and follow their lawful Employments, with an honest and conscientious diligence, and neglect no necessary Duties of Religion, do carry on the great ends of Religion,
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which is meant by sanctifying them. So that not only constant Offices of Religion, but more solemn Acts of Devotion at certain seasons, are not only agreeable to the ancient practice of the Christian Church,
which is meant by sanctifying them. So that not only constant Offices of Religion, but more solemn Acts of Devotion At certain seasons, Are not only agreeable to the ancient practice of the Christian Church,
for we are certain all we can do, falls infinitely short of the obligations he hath laid upon us For let us consider, Was it not God who formed us in our Mothers Womb,
for we Are certain all we can do, falls infinitely short of the obligations he hath laid upon us For let us Consider, Was it not God who formed us in our Mother's Womb,
and so curiously framed and fashioned all the parts of our Bodies? Was it not He, that breathed into us the breath of Life, that first set the Wheel in motion by the course of the Blood,
and so curiously framed and fashioned all the parts of our Bodies? Was it not He, that breathed into us the breath of Life, that First Set the Wheel in motion by the course of the Blood,
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and setled the Cistern in the Heart to receive and disperse it, and the Pitcher at the fountain, to take it at its return from the Veins? Was it not He, that fixed the golden Bowl in the Head that covers the Brain,
and settled the Cistern in the Heart to receive and disperse it, and the Pitcher At the fountain, to take it At its return from the veins? Was it not He, that fixed the golden Bowl in the Head that covers the Brain,
and stretched out the silver Cord of the Nerves over the whole Body, for the admirable use and service of all the Parts? Was it not He, that endued us with those noble Faculties of Understanding, Reasoning, Reflecting, Remembring, Discoursing with others,
and stretched out the silver Cord of the Nerves over the Whole Body, for the admirable use and service of all the Parts? Was it not He, that endued us with those noble Faculties of Understanding, Reasoning, Reflecting, Remembering, Discoursing with Others,
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and Governing our selves? Was it not He, that made all the Parts of the World about us so serviceable and beneficial to us? Was it not He, that preserved us from so many and great Dangers which we have been exposed to by open Violence, and secret Conspiracies;
and Governing our selves? Was it not He, that made all the Parts of the World about us so serviceable and beneficial to us? Was it not He, that preserved us from so many and great Dangers which we have been exposed to by open Violence, and secret Conspiracies;
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when the face of the Heavens gathered blackness, and all things seemed to tend to confusion? Is it not He, who still wonderfully continues our Peace and Plenty, amidst all the sad complaints,
when the face of the Heavens gathered blackness, and all things seemed to tend to confusion? Is it not He, who still wonderfully continues our Peace and Plenty, amid all the sad complaints,
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and miserable condition of our Neighbours? yea, who continues our Laws, our Government, our Religion amidst all the Fears and Conspiracies which have been among us? And shall we think much to serve so Wise,
and miserable condition of our Neighbours? yea, who continues our Laws, our Government, our Religion amid all the Fears and Conspiracies which have been among us? And shall we think much to serve so Wise,
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and long-suffering, and goodness totowards us in order to our Repentance? That still offers to us the most unvaluable Blessings of the pardon of our Sins,
and long-suffering, and Goodness totowards us in order to our Repentance? That still offers to us the most unvaluable Blessings of the pardon of our Sins,
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and exposed him to the Reproach and Pain of an accursed Death upon the Cross, that he might be a Sacrifice of Atonement for us? And will not all these Motives prevail with us to fear and serve him, who hath deserved so much more from us,
and exposed him to the Reproach and Pain of an accursed Death upon the Cross, that he might be a Sacrifice of Atonement for us? And will not all these Motives prevail with us to Fear and serve him, who hath deserved so much more from us,
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than the service of our whole Lives, in the most perfect Obedience, would make a requital for? Shall we then grudge him that proportion of sincere Obedience, which he is not only willing to accept of,
than the service of our Whole Lives, in the most perfect obedience, would make a requital for? Shall we then grudge him that proportion of sincere obedience, which he is not only willing to accept of,
Men will praise thee, saith the Psalmist, when thou dost well to thy self. Not, when thou pamperest thy Body, and thereby layest a foundation for Lusts and Diseases;
Men will praise thee, Says the Psalmist, when thou dost well to thy self. Not, when thou pamperest thy Body, and thereby layest a Foundation for Lustiest and Diseases;
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not, when thou heapest up Riches, and knowest not who shall gather them ; not, when thou givest way to all the Vanities and Follies of a deceitful World:
not, when thou heapest up Riches, and Knowest not who shall gather them; not, when thou givest Way to all the Vanities and Follies of a deceitful World:
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And that is certainly our true Wisdom, whereby we secure our best Friend in all conditions, we disappoint our greatest Enemies, we lay the surest foundation for Peace and Tranquillity in our Minds while we live,
And that is Certainly our true Wisdom, whereby we secure our best Friend in all conditions, we disappoint our greatest Enemies, we lay the Surest Foundation for Peace and Tranquillity in our Minds while we live,
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THese words are Part of the Charge given by St. Paul to Timothy, whom he had intrusted with the Care of the Churches of the Proconsular Asia, when he departed from thence into Macedonia. For,
THese words Are Part of the Charge given by Saint Paul to Timothy, whom he had Entrusted with the Care of the Churches of the Proconsular Asia, when he departed from thence into Macedonia. For,
seeing, by means of St. Paul 's Preaching there, St. Luke affirms, That all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks:
seeing, by means of Saint Paul is Preaching there, Saint Lycia affirms, That all they which dwelled in Asia herd the word of the Lord jesus, both jews and Greeks:
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But withall, this was the Principal City in the Common Assembly of Asia, a Place of great Trading, the Seat of the most Magnificent Temple of Diana, where the Citizens of Asia met to Worship;
But withal, this was the Principal city in the Common Assembly of Asia, a Place of great Trading, the Seat of the most Magnificent Temple of Diana, where the Citizens of Asia met to Worship;
And yet a long time for him, considering the quickness of his Progress in other places, some allowing no longer time to his first Peregrination, ( others not so much) wherein he and Barnabas planted Churches in Seleucia, Cyprus, Pisidia, Pamphylia and Lycaonia, and ordained Elders in every Church with Fasting and Prayer:
And yet a long time for him, considering the quickness of his Progress in other places, Some allowing no longer time to his First Peregrination, (Others not so much) wherein he and Barnabas planted Churches in Seleucia, Cyprus, Pisidia, Pamphylia and Lycaonia, and ordained Elders in every Church with Fasting and Prayer:
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which he so particularly mentions in the solemn leave he took of the Elders of the Church whom he sent for to Miletus. And St. Luke speaking of the Jews and Greeks dwelling in Ephesus, saith, That fear fell on them all,
which he so particularly mentions in the solemn leave he took of the Elders of the Church whom he sent for to Miletus. And Saint Luke speaking of the jews and Greeks Dwelling in Ephesus, Says, That Fear fell on them all,
it being very improbable, that those of Asia should so long hear St. Paul Preach at Ephesus, and yet no Churches be founded, by his means, in any of the neighbour Cities.
it being very improbable, that those of Asia should so long hear Saint Paul Preach At Ephesus, and yet no Churches be founded, by his means, in any of the neighbour Cities.
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But withall, it seems probable to me, that the Elders of those Churches were not as yet removed from Ephesus, where St. Paul ordained them, with a design to fix them in their several Stations;
But withal, it seems probable to me, that the Elders of those Churches were not as yet removed from Ephesus, where Saint Paul ordained them, with a Design to fix them in their several Stations;
and yet when they came to Miletus from Ephesus (which were not far distant, he discourses to them of his Affairs from the time of his coming unto Asia;
and yet when they Come to Miletus from Ephesus (which were not Far distant, he discourses to them of his Affairs from the time of his coming unto Asia;
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Which being spoken to the Elders of the Church, do imply a particular care he had there of fitting Persons for the Pastoral Charge, besides, his Testifying both to the Jews and to the Greeks Repentance towards God, and Faith toward our Lord Jesus Christ.
Which being spoken to the Elders of the Church, do imply a particular care he had there of fitting Persons for the Pastoral Charge, beside, his Testifying both to the jews and to the Greeks Repentance towards God, and Faith towards our Lord jesus christ.
NONLATINALPHABET. Now where these were not yet setled, such Persons, remained under the Apostles immediate Care and Instruction, who by their Doctrine and Example, were still preparing them for so great a Work.
. Now where these were not yet settled, such Persons, remained under the Apostles immediate Care and Instruction, who by their Doctrine and Exampl, were still preparing them for so great a Work.
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and therefore his leaving Timothy at Ephesus, was, when he first went into Macedonia, being forced away by the Uproar that was raised against him there.
and Therefore his leaving Timothy At Ephesus, was, when he First went into Macedonia, being forced away by the Uproar that was raised against him there.
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And in his return through Greece, where he abode three Months, he sends this Epistle to Timothy, then at Ephesus, and taking Care of the Churches thereabout:
And in his return through Greece, where he Abided three Months, he sends this Epistle to Timothy, then At Ephesus, and taking Care of the Churches thereabouts:
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wherein he gives him very particular Directions about the due Exercise of that Apostolical Office, which he was entrusted with the management of; And especially about these things,
wherein he gives him very particular Directions about the due Exercise of that Apostolical Office, which he was Entrusted with the management of; And especially about these things,
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because it immediately follows, neither be partaker of other men's sins ; but I see no Cause to recede from the Sense generally received, for these Reasons.
Because it immediately follows, neither be partaker of other men's Sins; but I see no Cause to recede from the Sense generally received, for these Reasons.
(2.) If these words do not relate to Ordination, St. Paul would have given Timothy no particular direction, about that which was one main part of his Office.
(2.) If these words do not relate to Ordination, Saint Paul would have given Timothy no particular direction, about that which was one main part of his Office.
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(3.) Supposing, laying on of hands then equally used in both Cases, yet the Apostle gives no Rules concerning the Qualifications of Penitents, as he doth concerning Bishops and Deacons ;
(3.) Supposing, laying on of hands then equally used in both Cases, yet the Apostle gives no Rules Concerning the Qualifications of Penitents, as he does Concerning Bishops and Deacons;
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so those cannot acquit themselves of a great share in their Guilt, who do not use their best endeavours, by due Examination and Trial of the Persons, to keep them from entring upon it, till they are prepared and qualified for it.
so those cannot acquit themselves of a great share in their Gilded, who do not use their best endeavours, by due Examination and Trial of the Persons, to keep them from entering upon it, till they Are prepared and qualified for it.
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And which is more considerable, when Barnabas and Paul, by the particular appointment of the Holy Ghost, were to be separated unto the Work whereto God had called them ;
And which is more considerable, when Barnabas and Paul, by the particular appointment of the Holy Ghost, were to be separated unto the Work whereto God had called them;
nor for conferring miraculous Gifts of the Holy Ghost, as at other times they used it; (and probably this was the Gift of God which Timothy had, by laying on of the Apostles hands ;) neither was it a mere Rite of Benediction, as Jacob laid his hands on the sons of Joseph;
nor for conferring miraculous Gifts of the Holy Ghost, as At other times they used it; (and probably this was the Gift of God which Timothy had, by laying on of the Apostles hands;) neither was it a mere Rite of Benediction, as Jacob laid his hands on the Sons of Joseph;
but it was a solemn Rite of Dedication of particular Persons to God, when they are set apart for the Exercise of a Function which immediately related to his Service.
but it was a solemn Rite of Dedication of particular Persons to God, when they Are Set apart for the Exercise of a Function which immediately related to his Service.
but that of the Gospel being more intellectual and spiritual, the laying on of hands on the Heads of the Persons devoted thereto, was more agreeable to the design of it.
but that of the Gospel being more intellectual and spiritual, the laying on of hands on the Heads of the Persons devoted thereto, was more agreeable to the Design of it.
and from hence it came to be an usual Ceremony among the Jews, in the Solemn Designation of Persons for Sacred employments, either to be Rulers or Teachers in their Synagogues. And from thence it was not only brought into the Christian Church, but made use of to express that Right and Authority which Persons do receive together with it,
and from hence it Come to be an usual Ceremony among the jews, in the Solemn Designation of Persons for Sacred employments, either to be Rulers or Teachers in their Synagogues. And from thence it was not only brought into the Christian Church, but made use of to express that Right and authority which Persons do receive together with it,
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So that from these Words, there are Three things considerable to be spoken to. (I.) The Nature of the Office to which they are ordained, by laying on of hands.
So that from these Words, there Are Three things considerable to be spoken to. (I) The Nature of the Office to which they Are ordained, by laying on of hands.
for what had Timothy then to do in the governing them? I cannot find any Argument of Force in the New Testament, to prove, that ever the Christian Churches were under the sole Government of Presbyters. For what St. Jerome alledgeth, doth by no means prove it:
for what had Timothy then to do in the governing them? I cannot find any Argument of Force in the New Testament, to prove, that ever the Christian Churches were under the sole Government of Presbyters. For what Saint Jerome allegeth, does by no means prove it:
Doth this prove, that these Govern'd the Church without Timothy? The true Question is not about the Sense of Words, but about the Authority of these Bishops or Presbyters, i. e.
Does this prove, that these Governed the Church without Timothy? The true Question is not about the Sense of Words, but about the authority of these Bishops or Presbyters, i. e.
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Whether the whole Care of their Churches were committed to them, without any Superiour Jurisdiction? What if it be yielded to St. Jerome, That the Bishops and Deacons at Philippi were no other than the Presbyters and Deacons ;
Whither the Whole Care of their Churches were committed to them, without any Superior Jurisdiction? What if it be yielded to Saint Jerome, That the Bishops and Deacons At Philippi were no other than the Presbyters and Deacons;
as long as the Apostle, either in Person, or by some other appointed by himself, did rule over them? What, if the Bishops summon'd to Miletus, were no other than the Pastours and Teachers? Did not St. Paul himself, at that very time, call them together,
as long as the Apostle, either in Person, or by Some other appointed by himself, did Rule over them? What, if the Bishops summoned to Miletus, were no other than the Pastors and Teachers? Did not Saint Paul himself, At that very time, call them together,
and give a Charge and Direction to them, as one who had Authority over them? So that it doth no where appear in Scripture, that the Presbyters were invested in the Supreme-Power over the Church.
and give a Charge and Direction to them, as one who had authority over them? So that it does no where appear in Scripture, that the Presbyters were invested in the Supreme-Power over the Church.
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But yet they were not excluded from all kind of share in the Government, for then they could never be said to Rule well, who had nothing at all to do in Government:
But yet they were not excluded from all kind of share in the Government, for then they could never be said to Rule well, who had nothing At all to do in Government:
yet that Authority which Christian Kings do exercise over their Subjects, doth not overthrow the Rules and Orders which himself hath establish'd in his Church.
yet that authority which Christian Kings do exercise over their Subject's, does not overthrow the Rules and Order which himself hath established in his Church.
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Since then the Church doth subsist by virtue of Christ's own appointment, and that Church is to have peculiar Officers to instruct and govern it, it must follow, that even in a Christian Kingdom, the Church is a Society distinct from the Commonwealth.
Since then the Church does subsist by virtue of Christ's own appointment, and that Church is to have peculiar Officers to instruct and govern it, it must follow, that even in a Christian Kingdom, the Church is a Society distinct from the Commonwealth.
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But some may say, There was then indeed great need of labouring in the Word and Doctrine, when the Christian Doctrine was not well known, or understood in the World;
But Some may say, There was then indeed great need of labouring in the Word and Doctrine, when the Christian Doctrine was not well known, or understood in the World;
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But what necessity is there of it now, when all People own the Profession of Christianity among us? And this continual Preaching doth but fill the People's heads with too much Knowledge,
But what necessity is there of it now, when all People own the Profession of Christianity among us? And this continual Preaching does but fill the People's Heads with too much Knowledge,
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But the Apostle tells us, That Christ hath appointed in his Church, not only Apostles and Evangelists, but Pastours and Teachers; for the perfecting of the Saints,
But the Apostle tells us, That christ hath appointed in his Church, not only Apostles and Evangelists, but Pastors and Teachers; for the perfecting of the Saints,
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All dry, flat, insipid Discourses, about things of no great consequence to Men's Salvation; All affectations of Jingling Sentences, Far-fetched Allusions, Elaborate Trifles;
All dry, flat, insipid Discourses, about things of no great consequence to Men's Salvation; All affectations of Jingling Sentences, Farfetched Allusions, Elaborate Trifles;
All Enthusiastick unintelligible Talk, which tends to confound Men's Notions of Religion, and to evaporate the true Spirit of it into Fansies and Eastern-Modes of speaking:
All Enthusiastic unintelligible Talk, which tends to confound Men's Notions of Religion, and to evaporate the true Spirit of it into Fancies and Eastern-Modes of speaking:
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Can we be employ'd about a better or more usefull Work than this? While the Souls of those under our Care, are in such perpetual danger, either of being over-spread with Errours,
Can we be employed about a better or more useful Work than this? While the Souls of those under our Care, Are in such perpetual danger, either of being overspread with Errors,
and the common Mariners are bold and unskilfull, unable to govern, and impatient of being govern'd? Is it time then to say, There is no need of Pilots now,
and the Common Mariners Are bold and unskilful, unable to govern, and impatient of being governed? Is it time then to say, There is no need of Pilots now,
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but this was by virtue of an Extraordinary Commission given to him, as an Evangelist by St. Paul: But what is this to the standing Rule and Practice of the Church in succeeding Ages? which is not to be govern'd by such Precedents, unless the Succession in the same Office be made appear in the following Bishops of the several Churches.
but this was by virtue of an Extraordinary Commission given to him, as an Evangelist by Saint Paul: But what is this to the standing Rule and Practice of the Church in succeeding Ages? which is not to be governed by such Precedents, unless the Succession in the same Office be made appear in the following Bishops of the several Churches.
(I. Consid. ) That from hence appears evidently, That the Apostolical Power of Governing Churches, and Ordaining Elders in them, was not limited to the Persons of the Apostles, but was capable of being communicated to others whom the Apostle entrusted with it.
(I Consider) That from hence appears evidently, That the Apostolical Power of Governing Churches, and Ordaining Elders in them, was not limited to the Persons of the Apostles, but was capable of being communicated to Others whom the Apostle Entrusted with it.
from whence he accompanied him through Phrygia, Galatia, Macedonia, and (there from Philippi to Thessalonica and Beraea. ) And when he went to Athens, he sent for Timothy to him,
from whence he accompanied him through Phrygia, Galatia, Macedonia, and (there from Philippi to Thessalonica and Beraea.) And when he went to Athens, he sent for Timothy to him,
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and he returned from Macedonia to him at Corinth. From thence St. Paul went into Syria, and so to Ephesus and there again he sent Timothy into Macedonia with Erastus ;
and he returned from Macedonia to him At Corinth. From thence Saint Paul went into Syria, and so to Ephesus and there again he sent Timothy into Macedonia with Erastus;
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And upon his return to Miletus, he speaks to the Elders, and not to Timothy, as their Bishop. From hence, they say, St. Paul took him to Jerusalem, and so to Rome, as appears by the Epistles Written from thence.
And upon his return to Miletus, he speaks to the Elders, and not to Timothy, as their Bishop. From hence, they say, Saint Paul took him to Jerusalem, and so to Room, as appears by the Epistles Written from thence.
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or Departure, they did entrust any Persons in such a manner, as it is certain from Scripture Saint Paul did Timothy, as to the Churches of Asia, when he went into Macedonia.
or Departure, they did entrust any Persons in such a manner, as it is certain from Scripture Saint Paul did Timothy, as to the Churches of Asia, when he went into Macedonia.
Some think, that St. Paul 's leaving Timothy at Ephesus, was upon his return out of Macedonia, when he was going up to Jerusalem, knowing that they should see his face no more ? and that while he staid for him at Troas, he sent this Epistle to him.
some think, that Saint Paul is leaving Timothy At Ephesus, was upon his return out of Macedonia, when he was going up to Jerusalem, knowing that they should see his face no more? and that while he stayed for him At Troas, he sent this Epistle to him.
But St. Paul 's words are too plain to be avoided, that he left him at Ephesus, NONLATINALPHABET, which can never be interpreted returning from Macedonia. And there was as much need of one to look after the Churches of Asia, when St. Paul was then absent in Macedonia, as when he went to Jerusalem : and so Theodoret understands it.
But Saint Paul is words Are too plain to be avoided, that he left him At Ephesus,, which can never be interpreted returning from Macedonia. And there was as much need of one to look After the Churches of Asia, when Saint Paul was then absent in Macedonia, as when he went to Jerusalem: and so Theodoret understands it.
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But if Timothy were then with St. Paul, as appears by his being at Troas, when he went from thence to Miletus, that was sufficient Reason why he did not address himself to him,
But if Timothy were then with Saint Paul, as appears by his being At Troas, when he went from thence to Miletus, that was sufficient Reason why he did not address himself to him,
Whose Office was no more superseded by this Charge given to them, than a Proconsul 's was by the Senates Instructions to his Legates, when himself was present.
Whose Office was no more superseded by this Charge given to them, than a Proconsul is was by the Senates Instructions to his Legates, when himself was present.
If it were evidently proved, that St. Paul then carried away Timothy with him to Jerusalem, and so to Rome, there would be greater force in the Objection.
If it were evidently proved, that Saint Paul then carried away Timothy with him to Jerusalem, and so to Room, there would be greater force in the Objection.
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For when St. Paul appeared at the Temple, the Jews laid hold on him, because they supposed he had brought Trophimus the Ephesian with him into the Temple, whom they had seen so much with him in the City.
For when Saint Paul appeared At the Temple, the jews laid hold on him, Because they supposed he had brought Trophimus the Ephesian with him into the Temple, whom they had seen so much with him in the city.
How came Timothy not to be as much taken notice of, if he were there? For, he being discovered by the Jews of Asia, there was far greater Reason for them to have raised a Tumult about Timothy, than about Trophimus.
How Come Timothy not to be as much taken notice of, if he were there? For, he being discovered by the jews of Asia, there was Far greater Reason for them to have raised a Tumult about Timothy, than about Trophimus.
After this, we find St. Paul kept two years in Prison, and not a word of Timothy, whom we may justly suppose exercising his Charge all that time at Ephesus. When Saint Paul was carried to Rome, we find not Timothy in his Company;
After this, we find Saint Paul kept two Years in Prison, and not a word of Timothy, whom we may justly suppose exercising his Charge all that time At Ephesus. When Saint Paul was carried to Room, we find not Timothy in his Company;
And now let any reasonable Man consider, whether there be not sufficient Proof, that the Apostolical Power of Governing Churches was communicated to others besides the Apostles themselves;
And now let any reasonable Man Consider, whither there be not sufficient Proof, that the Apostolical Power of Governing Churches was communicated to Others beside the Apostles themselves;
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but these are called Itinerant Preachers, and not fixed Bishops ▪ But the same Persons observe from Theodoret, not onely that these were called Bishops afterwards;
but these Are called Itinerant Preachers, and not fixed Bishops ▪ But the same Persons observe from Theodoret, not only that these were called Bishops afterwards;
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because some he took with him, and others he entrusted with the Government of Churches. NONLATINALPHABET, which can hardly agree to Itinerant Preachers.
Because Some he took with him, and Others he Entrusted with the Government of Churches., which can hardly agree to Itinerant Preachers.
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And what then? Would the Apostles betray their Trust, and commit part of that charge to others, which was entrusted onely to themselves? But if this Office were by the Will of Christ appropriated to the Persons of the Apostles, they could not commit it to others without breach of Trust. And if it were not so,
And what then? Would the Apostles betray their Trust, and commit part of that charge to Others, which was Entrusted only to themselves? But if this Office were by the Will of christ appropriated to the Persons of the Apostles, they could not commit it to Others without breach of Trust. And if it were not so,
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but whether Vniversally, and with a design to continue this Order, must be proved by the best means we can doe a matter of Fact of so great Antiquity. (III.
but whither Universally, and with a Design to continue this Order, must be proved by the best means we can do a matter of Fact of so great Antiquity. (III.
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Consid. ) There can be no stronger Proof of such a matter of Fact, than the general sense of the Christian Church in the Ages next succeeding the Apostles.
Consider) There can be no Stronger Proof of such a matter of Fact, than the general sense of the Christian Church in the Ages next succeeding the Apostles.
Now Irenaeus saith, That Clemens had Episcopatum administrandae Ecclesiae, i. e. the Episcopal Power of governing the Church which the Apostles delivered to them.
Now Irnaeus Says, That Clemens had Episcopate administrandae Ecclesiae, i. e. the Episcopal Power of governing the Church which the Apostles Delivered to them.
From all which, we may ju••ly inferr, That this Succession was not in mere Presidency of Order, but that the Bishops succeeded the Apostles in the Government over those Churches. But as Theodore• well observes, The Name of Apostles was not continued, out of Reverence to the Apostles;
From all which, we may ju••ly infer, That this Succession was not in mere Presidency of Order, but that the Bishops succeeded the Apostles in the Government over those Churches. But as Theodore• well observes, The Name of Apostles was not continued, out of reverence to the Apostles;
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which is an Argument, they believed the Apostolical Power, with respect to the Government of Churches, did not expire with the Apostles, but was to continue,
which is an Argument, they believed the Apostolical Power, with respect to the Government of Churches, did not expire with the Apostles, but was to continue,
But, as to those few among the Fathers, who have advanced singular Opinions about the first Government of Churches, I desire these things may be observ'd.
But, as to those few among the Father's, who have advanced singular Opinions about the First Government of Churches, I desire these things may be observed.
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some sounding it in Dominion and Property; others on Consent of the People; others in a Natural Right of Sovereignty, which one preserves, and the rest part with; others in Primogeniture;
Some sounding it in Dominion and Property; Others on Consent of the People; Others in a Natural Right of Sovereignty, which one preserves, and the rest part with; Others in Primogeniture;
So here about the Rice of Episcopal Government, if the Question were onely a matter of Curiosity, Whether the Apostles did first try the Experiment of Presbyters governing in common,
So Here about the Rice of Episcopal Government, if the Question were only a matter of Curiosity, Whither the Apostles did First try the Experiment of Presbyters governing in Common,
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But when any from hence inferr, the Episcopal Government to be an Usurpation, and that Men are bound to restore the Right of Presbyters in opposition to them, notwithstanding the Universal Consent of the Church, from the Apostles times;
But when any from hence infer, the Episcopal Government to be an Usurpation, and that Men Are bound to restore the Right of Presbyters in opposition to them, notwithstanding the Universal Consent of the Church, from the Apostles times;
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For St. Jerome affirms, That from St. Mark 's time, in the Church of Alexandria, the Presbyters always chose one of their Body, whom they made their Bishop:
For Saint Jerome affirms, That from Saint Mark is time, in the Church of Alexandria, the Presbyters always chosen one of their Body, whom they made their Bishop:
What could be said more to the Advantage of any Government than that it was brought in upon the best Reason for Government in the World, viz. the preserving of Peace and Order in the Church? We need not carry the matter so far,
What could be said more to the Advantage of any Government than that it was brought in upon the best Reason for Government in the World, viz. the preserving of Peace and Order in the Church? We need not carry the matter so Far,
St. Jerome seems to have had the same kind of Notion of Church-Government, which others have of the beginnings of Civil-Government, viz. That at first there was a State of War among Mankind, and the inconveniencies of that made Men willing to part with their own Rights for the sake of Peace;
Saint Jerome seems to have had the same kind of Notion of Church-Government, which Others have of the beginnings of Civil-Government, viz. That At First there was a State of War among Mankind, and the inconveniences of that made Men willing to part with their own Rights for the sake of Peace;
so these Presbyters, finding so much Disorder and Confusion, by being left to themselves, were far better contented to yield to such Government as would best keep the Church in Peace.
so these Presbyters, finding so much Disorder and Confusion, by being left to themselves, were Far better contented to yield to such Government as would best keep the Church in Peace.
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(5.) St. Jerome yields, that this Alteration of Government did Vniversally obtain. For nothing less than that can be meant by his In toto orbe decretum est:
(5.) Saint Jerome yields, that this Alteration of Government did Universally obtain. For nothing less than that can be meant by his In toto orbe decretum est:
if they had left the Presbyters in full Power of Government, it is not to be imagin'd, they would so universally part with it, without being obliged thereto, by those who had Authority over them;
if they had left the Presbyters in full Power of Government, it is not to be imagined, they would so universally part with it, without being obliged thereto, by those who had authority over them;
For then there could be no Alteration without Violation of a Law of Christ, which he could never suppose would so universally obtain without opposition.
For then there could be no Alteration without Violation of a Law of christ, which he could never suppose would so universally obtain without opposition.
On the contrary, St. Jerome makes this Government in the very same Places to bear an Analogy to Aaron and his Sons, and the Levites in the Temple, to Moses and the LXX Elders, under the Law:
On the contrary, Saint Jerome makes this Government in the very same Places to bear an Analogy to Aaron and his Sons, and the Levites in the Temple, to Moses and the LXX Elders, under the Law:
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But if they had come in by Usurpation, he would have called them the Successours of Simon Magus, of Diotrephes, of Caiaphas, and according to his warm manner of Expression, of Lucifer himself.
But if they had come in by Usurpation, he would have called them the Successors of Simon Magus, of Diotrephes, of Caiaphas, and according to his warm manner of Expression, of Lucifer himself.
(IV. Consid. ) The Universal Consent of the Church being proved, there is as great Reason to believe, the Apostolical Succession to be of Divine Institution, as the Canon of Scripture, or the Observation of the Lord's Day.
(IV. Consider) The Universal Consent of the Church being proved, there is as great Reason to believe, the Apostolical Succession to be of Divine Institution, as the Canon of Scripture, or the Observation of the Lord's Day.
We do not doubt but it is unlawfull to add to, or to diminish from the Canon of Scripture; and yet there is no plain Text for it, with respect to all the Books contained in it,
We do not doubt but it is unlawful to add to, or to diminish from the Canon of Scripture; and yet there is no plain Text for it, with respect to all the Books contained in it,
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but the Churches coming at last to a full Agreement in this matter, upon due search and enquiry, hath been thought sufficient to bind all after-Ages to make no Alterations in it.
but the Churches coming At last to a full Agreement in this matter, upon due search and enquiry, hath been Thought sufficient to bind all Afterages to make no Alterations in it.
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but only to shew, that some Examples in Scripture being joined with the Vniversal Practice of the Church in its purest Ages, hath been allowed to be sufficient ground not only for following Ages to observe it,
but only to show, that Some Examples in Scripture being joined with the Universal Practice of the Church in its Purest Ages, hath been allowed to be sufficient ground not only for following Ages to observe it,
but to look on it as at least an Apostolical Institution. Now it cannot but seem unequal, not to allow the same force, where there is the same Evidence And therefore our Church hath wisely and truly determined, That since the Apostle's times there have been three Orders, of Bishops, Priests and Deacons ;
but to look on it as At least an Apostolical Institution. Now it cannot but seem unequal, not to allow the same force, where there is the same Evidence And Therefore our Church hath wisely and truly determined, That since the Apostle's times there have been three Order, of Bishops, Priests and Deacons;
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and in a Regular, well constituted Church, are to continue to the World's End. III. The last thing to be spoken to, is the Care and Circumspection necessary in admitting Persons to the Exercise of this holy Function here mention'd, Lay hands suddenly on no man.
and in a Regular, well constituted Church, Are to continue to the World's End. III. The last thing to be spoken to, is the Care and Circumspection necessary in admitting Persons to the Exercise of this holy Function Here mentioned, Lay hands suddenly on no man.
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And that will appear very reasonable on these accounts, because the Welfare of the Church ▪ the Honour of Religion, and the Salvation of Men's Souls depend so much upon those who are admitted to holy Orders;
And that will appear very reasonable on these accounts, Because the Welfare of the Church ▪ the Honour of Religion, and the Salvation of Men's Souls depend so much upon those who Are admitted to holy Order;
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A loose, irregular Clergy have so great Influence on the Minds of some People, with respect to the whole Church, that they will never think well of that Church where such Persons are employ'd.
A lose, irregular Clergy have so great Influence on the Minds of Some People, with respect to the Whole Church, that they will never think well of that Church where such Persons Are employed.
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and what Insinuations are given, that the rest were alike; and this is still pleaded, how unjustly soever, as the most popular Argument for Separation.
and what Insinuations Are given, that the rest were alike; and this is still pleaded, how unjustly soever, as the most popular Argument for Separation.
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Our Preaching to the People their Duties, doth but make them more narrowly watch and observe our Lives, to see whether we live agreeably to the Directions we give them.
Our Preaching to the People their Duties, does but make them more narrowly watch and observe our Lives, to see whither we live agreeably to the Directions we give them.
And if we slight in our Practice what we Preach in the Pulpit, if we act our selves just contrary to what we require from them, it will be hardly possible to convince them we are in earnest,
And if we slight in our Practice what we Preach in the Pulpit, if we act our selves just contrary to what we require from them, it will be hardly possible to convince them we Are in earnest,
And how can we imagin they should regard what we say in the Pulpit, if they plainly see we regard it not our selves when we are out of it? It was Aristotle 's observation long ago;
And how can we imagine they should regard what we say in the Pulpit, if they plainly see we regard it not our selves when we Are out of it? It was Aristotle is observation long ago;
They are very apt to suspect we look on Preaching as our Trade, and mind it no more than the Silver-smiths did the Shrines they made for Diana, which they set off to the best advantage, not for the Reverence they had for Diana, but for the Gain she brought to the Crafts men.
They Are very apt to suspect we look on Preaching as our Trade, and mind it no more than the Silversmiths did the Shrines they made for Diana, which they Set off to the best advantage, not for the reverence they had for Diana, but for the Gain she brought to the Crafts men.
as when they find us to be great Examples our selves of the Duties we press upon them, viz. of Devotion, Humility, Charity, Sobriety, Mortification, Contentedness, Peaceableness, and Universal Holiness:
as when they find us to be great Examples our selves of the Duties we press upon them, viz. of Devotion, Humility, Charity, Sobriety, Mortification, Contentedness, Peaceableness, and Universal Holiness:
and when the People see our Light shining before them, by the good Works we do, we shall thereby excite them to glorifie God, to think better of Religion, and to follow our Example.
and when the People see our Light shining before them, by the good Works we do, we shall thereby excite them to Glorify God, to think better of Religion, and to follow our Exampl.
when by our wilfull Neglect of our known Duty, or by our Examples, or by our Erroneous Doctrine, we prove the occasion of damning those Souls, which were committed to our Charge to conduct them to Heaven.
when by our wilful Neglect of our known Duty, or by our Examples, or by our Erroneous Doctrine, we prove the occasion of damning those Souls, which were committed to our Charge to conduct them to Heaven.
yet let us be stedfast, unmoveable, always abounding in the Work of the Lord, for as much as we know, that our labour shall not be in vain in the Lord. FINIS.
yet let us be steadfast, Unmovable, always abounding in the Work of the Lord, for as much as we know, that our labour shall not be in vain in the Lord. FINIS.
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Harangue sait de la part, de la Chambre Ecclesiastique en celle dutiers Estat. sur l'article du Serment. Par. Mo•sig. l' Eminentiss. Cardinal du Perron •'An. 1615.
Harangue sait de la part, de la Chamber Ecclesiastic en Celle dutiers Estate. sur l'article du Serment. Par. Mo•sig. l' Eminentiss. Cardinal du Perron •'An. 1615.
Soto de rat. •egendi secret memb. 2. qu 6. Navar. ubi supr. Bassa Theol. pract. v. peccat. 5 n. 3.8. Bell. de omiss grat. & s•at. p•ccati, l. 1. c. 13.
Soto de rat. •egendi secret Member. 2. queen 6. Navarre. ubi Supr. Bassa Theology pract. v. peccat. 5 n. 3.8. Bell. de omiss great. & s•at. p•ccati, l. 1. c. 13.
Genes. Sepulveda de 〈 ◊ 〉. dicendi testim. c. 3. 〈 ◊ 〉 c. Aequiv. Sect. 28. n. 4. p. •55. Hurt•do resolut. moral. p 449. Caramu. de restrict m•n•al. a•t. 13. p. 360. •teph à Sancto Paulo Theol Moral er. 5. disp. 5. 〈 … 〉 sect. 3. n 232.
Genesis. Sepulveda de 〈 ◊ 〉. dicendi Testim. c. 3. 〈 ◊ 〉 c. Aequiv. Sect. 28. n. 4. p. •55. Hurt•do resolute. moral. p 449. Caramu. the restrict m•n•al. a•t. 13. p. 360. •teph à Sancto Paul Theology Moral er. 5. Disp. 5. 〈 … 〉 sect. 3. n 232.
Quare omnes qui fatentur quod Confessarius vere dicere potest, Ille huc non est mihi confessus ▪ subim•lligendo ita u• tenear prodere ▪ coguntur profecto confiteri quo• etian alius quilibet qui non tenetur aliquid dicere, verè poterit respondere illud sibi non esse dictum, subintelligendo non esse ita ei dictum, ut teneatur id prodere Cum igitur omnes confiteantur illud, nemo d•bet hoc negare. Nav. ib. n. 8.
Quare omnes qui fatentur quod Confessarius vere dicere potest, Isle huc non est mihi Confessus ▪ subim•lligendo ita u• tenear prodere ▪ coguntur profecto Confession quo• etian alius Quilibet qui non tenetur Aliquid dicere, verè poterit respondere illud sibi non esse dictum, subintelligendo non esse ita ei dictum, ut teneatur id prodere Cum igitur omnes confiteantur illud, nemo d•bet hoc negare. Nav ib. n. 8.
〈 ◊ 〉 en•m est mendacium 〈 ◊ 〉 quod noveris, non est in Ecclesiae, imò neque in ipsius Dei potestate, quocunque tandem ex fine efficere, ut Sacerdos licite inficietur qu•e novit. Emoner. Splendor verit. Moral. c Barnes. c. 16. n. 3.
〈 ◊ 〉 en•m est Mendacium 〈 ◊ 〉 quod noveris, non est in Ecclesiae, imò neque in Himself Dei potestate, quocunque tandem ex fine efficere, ut Sacerdos licite inficietur qu•e Novit. Emoner. Splendour Verity. Moral. c Barnes. c. 16. n. 3.
After Fa. Barns had written his Book against Equivocation, and otherways provoked the Jesuits, by order of the Pope, and by means of Albertus he was seized on, and carried to Rome, and there died mad in the Inquisition. V. Leodegar. Quintin. Haeduum advers. Th. Hurtado p. 71. where the Jesuit relates the story.
After Fa. Barns had written his Book against Equivocation, and otherways provoked the Jesuits, by order of the Pope, and by means of Albert he was seized on, and carried to Room, and there died mad in the Inquisition. V. Leodegar. Quintin. Haeduum adverse. Th. Hurtado p. 71. where the Jesuit relates the story.
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Mich de Palacio in 4. d. 21. disp. 2. Testis verè dicit Nescio quum verè sciat, quia testis non tenetur respondere Judici secundum suam iniquitatem, sed secundum id quod potest ut Judex, & secundum mentem quam debet habere, etiamsi illam non habeat. Mich. Salon. 2.2. q. 69. art. 2. controv. 11.
Mich de Palacio in 4. d. 21. Disp. 2. Testis verè dicit Nescio Whom verè sciat, quia testis non tenetur respondere Judici secundum suam iniquitatem, sed secundum id quod potest ut Judge, & secundum mentem quam debet habere, Even if Illam non habeat. Mich. Salon. 2.2. q. 69. art. 2. Controversy. 11.
Quando igitur reus negat se crimen f•cisse, id in animo habere debet, ut negat se non commississe tale crim•• de quo Judex interrogare debe•t. Et idem est dicere, n•n feci hoc crimen, ac si diceret non publice seci ▪ quod verum est. Et cum haec responsio sit vera, nullum crit peccatum, etiamsi intercedat juramentum. Lud. Carbo tr. de restit. q. 19. conc. 8.
Quando igitur Rhesus negate se crimen f•cisse, id in animo habere debet, ut negate se non commississe tale crim•• de quo Judge To ask debe•t. Et idem est dicere, n•n Feci hoc crimen, ac si diceret non publice seci ▪ quod verum est. Et cum haec responsio sit vera, nullum crit peccatum, Even if intercedat juramentum. Lud. Carbo Tr. de restit. q. 19. Conc. 8.
Quamvis regulariter adjuratus respondere debeat adjuranti juxta mentem ejus, fallit tamen ea doctrina, quando alia mente quam debet adjuratur; tunc enim sufficit ut respondeat verum secundum mentem & intentionem suam, li•et falsum sit secundum mentem interrogantis, & adjurantis. Greg. Sayr Clav Reg. l. 12. c. 17 n. 21, &c Parson 's Treatise of Mitigation, c. 8. n. 20.51, 57. c. 9. n. 2.
Quamvis regulariter adjuratus respondere debeat adjuranti juxta mentem His, Falls tamen ea Doctrina, quando Alias mente quam debet adjuratur; tunc enim sufficit ut respondeat verum secundum mentem & intentionem suam, li•et falsum sit secundum mentem interrogantis, & adjurantis. Greg. Sayr Clave Reg. l. 12. c. 17 n. 21, etc. Parson is Treatise of Mitigation, c. 8. n. 20.51, 57. c. 9. n. 2.
Quod igitur plene probari non potest, infectum civiliter & vertualiter est, hoc est prudentum judicio & aestimatione ita se habet, acsi factum non esset. At quae facta non sunt negari possunt; ergo etiam quae secretò sunt facta. Caram. p. 362.
Quod igitur plene probari non potest, infectum Civiliter & vertualiter est, hoc est Prudentum Judicio & estimation ita se habet, acsi factum non esset. At Quae facta non sunt negari possunt; ergo etiam Quae secretò sunt facta. Caram. p. 362.
Imò illâ ipsa suâ restrictione convincitur non praecipitanter fuisse mentitus, sed quodammodo meditatus fuisse mendacium quod gravitatem peccati auget. Malder. de abusu restr. ment. c. 10. Sect. 2. p. 70. Ut quidvis licet falsissimum verum sieri possit restrictione sola mentali. Id. p. 28. Caramuel. ib. art. 2. concl. 4. p. 28.
Imò illâ ipsa suâ restriction convincitur non praecipitanter Fuisse mentitus, sed quodammodo meditatus Fuisse Mendacium quod gravitatem peccati auget. Malder. de abusu Restrict. ment. c. 10. Sect. 2. p. 70. Ut quidvis licet falsissimum verum sieri possit restriction sola mentali. Id. p. 28. Caramuel. ib. art. 2. Conclusio. 4. p. 28.
Potest aliquis jurare simpliciter falsum addendo aliquid mente, ex quo juramentum sit verum quoties intervenit justa causa. Justa causa esse potest necessitas, vel utilitas ad salutem corporis, honoris, rerum familiarium, vel etiam quando injusta interrogatio proponitur. Dian. part. 3. tr. 6. resol. 30.
Potest aliquis jurare simpliciter falsum addendo Aliquid mente, ex quo juramentum sit verum How often intervenit Justa causa. Justa causa esse potest Necessity, vel utilitas ad salutem corporis, Honoris, rerum familiarium, vel etiam quando Unjust Interrogatio proponitur. Dian. part. 3. Tr. 6. resol. 30.
Quando quis inique interrogat, excludendo omnem aequivocationem ▪ posse interrogatum uti aequivo. atione apponendo aliquam particulam in mente, per quam verum efficiatur juramentum. Bonacina To. 2. disp. 4. q. 1. punct. 12. n. 5.
Quando quis inique Interrogat, excludendo omnem aequivocationem ▪ posse interrogatum uti aequivo. atione apponendo aliquam particulam in mente, per quam verum efficiatur juramentum. Bonacina To. 2. Disp. 4. q. 1. punct. 12. n. 5.
Navarr. Man c 〈 ◊ 〉 n. 38. Dian. Sum. v. Reus n. 12. Jac. de Graffiis, l 3. c. 7. n. 17. Escoba· tr. 6. ex. 6. n. 62. Azor. p. 3 l. 13. c. 25. dub. 5. Sayr. Clav. R l. 12. c. 17. Layman l. 3. tr. 6. c. 5. n 3. Sà Aphor. de Reo. n. Bass. reus p. 5. n. 15.
Navarre. Man c 〈 ◊ 〉 n. 38. Dian. Sum. v. Rhesus n. 12. Jacob de Graffitis, l 3. c. 7. n. 17. Escoba· Tr. 6. ex. 6. n. 62. Azor. p. 3 l. 13. c. 25. dub. 5. Sayr. Clave R l. 12. c. 17. Layman l. 3. Tr. 6. c. 5. n 3. Sà Aphorism de Reo. n. Bass. Rhesus p. 5. n. 15.
Unicuique civitati erat attribut• cert• regio, qu• Presbyteros inde. sumer•t & v•lut ▪ corpori• Ecclesiae illius acce••seretur. Calvin ▪ Instit. l. 4. c. 4. n. •.
Unicuique Civitati erat attribut• cert• Regio, qu• Presbyters inde. sumer•t & v•lut ▪ corpori• Ecclesiae Illius acce••seretur. calvin ▪ Institutio l. 4. c. 4. n. •.
Petav. not. in Epiph. har. 69. n. 1. Canon. Nicaen. 6.15, 16. Const. c. 6. Chalced. 17.20, 26. Antioch. c. 2. Codex Eccl. Afric. c. 53. c. 55.
Petav not. in Epiphany Harry. 69. n. 1. Canon. Nicene. 6.15, 16. Constantinople c. 6. Chalcedon 17.20, 26. Antioch. c. 2. Codex Ecclesiastes Afric. c. 53. c. 55.
Concil. Const. c. 6. Concil. Carthag. c. 10, 11. Cyprian. Ep. 40, 42. Theod. Eccl. Hist. l. 1. c. 22. l 2. c 24. c. 17. Vincent. c. 16.
Council. Constantinople c. 6. Council. Carthage. c. 10, 11. Cyprian. Epistle 40, 42. Theod. Ecclesiastes Hist. l. 1. c. 22. l 2. c 24. c. 17. Vincent. c. 16.
They that are ruled must consider, that the best Policy or Constitution, so far as it is of man's regulating, hath defects and inconveniencies, and affairs will be complicated; and therefore they must not be too unyielding, but bear with what is tolerable, and not easily remediable. Corbet of the sound State of Religion, p. 75. 1679. Ball against Can. p ▪ 13.
They that Are ruled must Consider, that the best Policy or Constitution, so Far as it is of Man's regulating, hath defects and inconveniences, and affairs will be complicated; and Therefore they must not be too unyielding, but bear with what is tolerable, and not Easily remediable. Corbet of the found State of Religion, p. 75. 1679. Ball against Can. p ▪ 13.
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Such is the complicated condition of humane affairs, that it is exceeding difficult to devise a Rule or Model that shall provide for all whom Equity will plead for. Therefore the prudent and sober will acquiesce in any Constitution that is in some good sort proportionable to the ends of Government. A Discourse of the Religion of England, &c. §. 14. Printed 1667.
Such is the complicated condition of humane affairs, that it is exceeding difficult to devise a Rule or Model that shall provide for all whom Equity will plead for. Therefore the prudent and Sobrium will acquiesce in any Constitution that is in Some good sort proportionable to the ends of Government. A Discourse of the Religion of England, etc. §. 14. Printed 1667.
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Nothing that I know of in the world, doth so strongly tempt some sober conscientious men to think Popery necessary for the Concord of Churches, and a violent Church-Government necessary to our Peace, as the wofull experience of the Errors and Schisms, the mad and manifold Sects that arise among those that are most against them. Baxter 's last Answer to Bagshaw, p. 30. You little know what a pernicious design the Devil hath upon you, in perswading you to desire and endeavour to pull down the interest of Christ and Religion, which is upheld in the Parish Churches of this Land: and to think that it is best to bring them as low in reality, or reputation as you can, and to contract the religious Interest all into private Meetings, Id. p. 31. n. 25.
Nothing that I know of in the world, does so strongly tempt Some Sobrium conscientious men to think Popery necessary for the Concord of Churches, and a violent Church-Government necessary to our Peace, as the woeful experience of the Errors and Schisms, the mad and manifold Sects that arise among those that Are most against them. Baxter is last Answer to Bagshaw, p. 30. You little know what a pernicious Design the devil hath upon you, in persuading you to desire and endeavour to pull down the Interest of christ and Religion, which is upheld in the Parish Churches of this Land: and to think that it is best to bring them as low in reality, or reputation as you can, and to contract the religious Interest all into private Meetings, Id. p. 31. n. 25.
And verily you will keep up the Papists hope, that by an universal Toration, they may at last come in on equal terms with you, or by connivence, be endured as much as you. And if they be equal in England with you, their transmarine advantages will make them more than equal, notwithstanding their disadvantages in their Cause, and their contrariety to Kingly Interest. Baxter 's last Answer to Bagshaw, p. 31.
And verily you will keep up the Papists hope, that by an universal Troth, they may At last come in on equal terms with you, or by connivance, be endured as much as you. And if they be equal in England with you, their transmarine advantages will make them more than equal, notwithstanding their disadvantages in their Cause, and their contrariety to Kingly Interest. Baxter is last Answer to Bagshaw, p. 31.
V. Job. Ludolph. Hist. Ethiopic. l. 3. c. 6 n. 81. Thom. à Jesu de Convers. omnium Gent. l. 7. c. 18. Cotovic, Itiner. Hierosolymit. & Syriac. p. 207. Franc. Quaresm. Elucid. Terrae Sanctae l. 1. c. 53, 54, 55, 56, 57, 58. Eustrat. Zialouski de Eccles. Orient. Graec. p. 39. Metroph. Critopul. c. 18. Haud scio, inquit Methodius Graecus (apud Mich. Nau. in Eccles. Graecae effigie Dial. 13.) unde factum sit ut vos Latini à reliquis Christianorum Nationibus, sic in jejunand• recesseritis, ut nulla vobis nè Maronitana quidem, quae tota vestra est, consentiat. Jejunatis sabbato, feriâ 4. Non abstinetis ab esu Carnium; pisces, & quibusdam in locis, lacticinia, quadragesimali tempore comeditis, solvitis meridie jejunium, &c.
V. Job. Ludolph. Hist. Ethiopic. l. 3. c. 6 n. 81. Tom à Jesu de Convers. omnium Gent. l. 7. c. 18. Cotovic, Itinerary. Jerusalem. & Syriac. p. 207. Franc. Quaresm. Elucid. Terrae Sanctae l. 1. c. 53, 54, 55, 56, 57, 58. Eustrat. Zialouski de Eccles. Orient. Greek p. 39. Metroph. Critopul. c. 18. Haud scio, inquit Methodius Graecus (apud Mich. Nau in Eccles. Graecae effigy Dial. 13.) unde factum sit ut vos Latini à reliquis Christians Nationibus, sic in jejunand• recesseritis, ut nulla vobis nè Maronitana quidem, Quae tota Vestra est, consentiat. Jejunatis Sabbath, feriâ 4. Non abstinetis ab esum Carnium; pisces, & Some in locis, lacticinia, quadragesimali tempore comeditis, solvitis meridie Fasting, etc.
Prudent. 1. Cath. hym. post jejun. V. Tert. de jejun. c. 2.13. Hier. ep. 54. ad Marcel. Aug. c. Faust. Manich. l. 30. c. 5. ad Casul. Ep. 86. Epiph. in expos. fidei Cath. n. 23. Socr. l. 5. c. 22. Victor. Antioch. in Marc. 2 ▪ Cassian. Coll. 21. c. 30.
Prudent. 1. Catholic him. post jejune. V. Tert de jejun. c. 2.13. Hier. Epistle. 54. and Marcel. Aug. c. Faust. Manich l. 30. c. 5. ad Casual. Epistle 86. Epiphany in expos. fidei Catholic n. 23. Socr l. 5. c. 22. Victor. Antioch. in Marc. 2 ▪ Cassian. Coll. 21. c. 30.
NONLATINALPHABET. Chrysost. in Ep. ad Ephes. Certum est celeberrimam illam civitatem primas semper tennisse inter omnes hujus Dioeceseos Metropoles. Berter. Diatrib. 1. c. 2. EΦECIΩN ΠPΩTΩN ACIAC, in Nummis Galieni, Saloninae, Gordiani apud Holsten. not. in Steph. Byzant. p. 123. NONLATINALPHABET seu Primae vulgò Graecis dict•e quae Romanis Metropoles, seu Gentis Capita. Ezek. Spanhem. de Numism. dissert. 9. p. 885.
. Chrysostom in Epistle ad Ephesians Certum est celeberrimam Illam civitatem primas semper tennisse inter omnes hujus Dioeceseos Metropoles. Berter. Diatrib. 1. c. 2. EΦECIΩN ΠPΩTΩN ACIAC, in Coins Galieni, Saloninae, Gordiani apud Holsten. not. in Stephen Byzant. p. 123. seu Primae vulgò Graecis dict•e Quae Romans Metropoles, seu Gentis Capita. Ezekiel Spanhem. de Numism. dissert. 9. p. 885.
If by Miletus that Place be meant, which is now called Figena, or S•ala Nova, as some imagine, that lies but 10 Miles from Ephesus to the South-west; but that rather seems to be the Phygela of the Ancients. The Modern Geographers, who make it to be Melasso are certainly mistaken, not onely because of the too great distance from Ephesus, but because its Situation doth not agree with that of Miletus; for it appears by Livy and Solinus, Solin. c. 40. that the Meander ran into the Sea, between Miletus and Priene; and but 10 Stadia from Miletus, Plin. l. 5. c. 29. saith Pliny; but Melasso is a great distance from it. Our latest Travellers think it Palatsha; Voyage du Levant. To. 1. p. 359. but Dr. Spon confesses that to be some Miles from the Sea; and therefore it seems yet to lie undiscovered in its Ruins, as is well observed by Sir G Wheler. Wheler's Voyage into the Lesser Asia, p. 272. Arr de Expedit. Alex. •. 1. Ferrarius placeth Ephesus at 30 Miles distance, between Smyrna and Miletus. Spon saith, It is a day and a halfs journey from Ephesus to Palatschia. Arrian describes Miletus as not far from Ephesus, and very near the Sea.
If by Miletus that Place be meant, which is now called Figena, or S•ala Nova, as Some imagine, that lies but 10 Miles from Ephesus to the Southwest; but that rather seems to be the Phygela of the Ancients. The Modern Geographers, who make it to be Melasso Are Certainly mistaken, not only Because of the too great distance from Ephesus, but Because its Situation does not agree with that of Miletus; for it appears by Livy and Solinus, Solin. c. 40. that the Meander ran into the Sea, between Miletus and Priene; and but 10 Stadia from Miletus, Pliny l. 5. c. 29. Says pliny; but Melasso is a great distance from it. Our latest Travellers think it Palatsha; Voyage du Levant. To. 1. p. 359. but Dr. Spon Confesses that to be Some Miles from the Sea; and Therefore it seems yet to lie undiscovered in its Ruins, as is well observed by Sir G Wheler. Wheler's Voyage into the Lesser Asia, p. 272. Arr the Expedit. Alexander •. 1. Ferrarius places Ephesus At 30 Miles distance, between Smyrna and Miletus. Spon Says, It is a day and a halfs journey from Ephesus to Palatschia. Arrian describes Miletus as not Far from Ephesus, and very near the Sea.
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Qui ab Apostolis ipsis instituti sunt Episcopi in Ecclesiis — quibus etiam ipsas Ecclesias committebant — quos & Successores relinquebant, suum ipsorum locum Magisterii tradentes. Iren. l. 3. c. 3.
Qui ab Apostles Ipse instituti sunt Bishops in Ecclesiis — quibus etiam Itself Ecclesiastes committebant — quos & Successores relinquebant, suum Ipsorum locum Magisterium tradentes. Iren l. 3. c. 3.
Cyprian. Epist. 3.66. ed. Ox. Hier. in Psal. 44. ad Evagr. Ep. 85. ad Marcellam. Aug. in Psal. 44. Ambros. in Eph. 4.11. & in 1 Cor. 12.28.
Cyprian. Epistle 3.66. ed. Ox. Hier. in Psalm 44. and Evagrius Epistle 85. and Marcellam. Aug. in Psalm 44. Ambos in Ephesians 4.11. & in 1 Cor. 12.28.
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Quod autem postea unus electus est, qui caeteris praeponeretur in Schismatis remedium factum st, nè unusquisque ad se trahens Christi Ecclesiam rumperet. Ad Evagr. Ut unus de Presbyteris electus superponeretur caeteris, ad quem omnis Ecclesiae cura pertineret, & Schismatum semina tollerentur. In Comment. ad Tit.
Quod autem postea Unus Electus est, qui caeteris praeponeretur in Schisms remedium factum Saint, nè unusquisque ad se trahens Christ Church rumperet. Ad Evagrius Ut Unus de Presbyters Electus superponeretur caeteris, ad Whom omnis Ecclesiae Cure pertineret, & Schismatum semina tollerentur. In Comment. ad Tit.
Fuerunt, O Ecclesia, Apostoli Patres tui — Nunc quia illi recesserunt à mundo, habes pro his Episcopos filios, quia te creati sunt; sunt enim & hi Patres tui, quia ab ipsis regeris. Comment. ad Psal. 44. Caeterum omnes Apostolorum Successores sunt. Ad Evagr. Apud nos Apostolorum locum Episcopi tenent. Ad Marcellam.
Fuerunt, Oh Ecclesia, Apostles Patres tui — Nunc quia illi recesserunt à mundo, habes Pro his Episcopos Sons, quia te creati sunt; sunt enim & him Patres tui, quia ab Ipse regeris. Comment. ad Psalm 44. Caeterum omnes Apostolorum Successores sunt. Ad Evagrius Apud nos Apostolorum locum Bishops tenent. Ad Marcellam.
Esto subditus Pontifici tuo & quasi Animae Parentem suscipe. Ad Nepotian. Nec hoc dico quod istiusmodi Gradibus in Ecclesiâ non debeatis esse subjecti. Quicunque enim maledixerit Patri aut Matri morte morictur. Et Apostolus docet Praepositis in Ecclesiâ obediendum. In Mich. c. 7. Ecclesiae Salus in summi Sacerdotis Dignitate pendet, cui si non Exors quaedam & ab omnibus eminens detur potestas, tot in Ecclesiis efficientur Schismata, quot Sacerdotes. Advers. Luciferianos.
Esto Subditus Pontifici tuo & quasi Spirits Parentem Suscipe. Ad Nepotian. Nec hoc dico quod istiusmodi Gradibus in Ecclesiâ non debeatis esse Subject. Quicunque enim maledixerit Patri Or Matri morte morictur. Et Apostles docet Praepositis in Ecclesiâ obediendum. In Mich. c. 7. Ecclesiae Salus in summi Sacerdote Dignitate Pendet, cui si non Exhorts quaedam & ab omnibus Eminens detur potestas, tot in Ecclesiis efficientur Schismata, quot Sacerdotes. Adverse. Luciferians.
