Thirteen sermons preached on several occasions three of which never before printed / by the Right Reverend Father in God Edward, Lord Bishop of Worcester.
SERMON I. Preached at WHITE-HALL, February the 19th, 1685 / 6;. St. Luke XV. 18. I will arise and go to my Father, and will say to him, Father, I have sinned against Heaven and before thee.
SERMON I. Preached At WHITEHALL, february the 19th, 1685 / 6;. Saint Luke XV. 18. I will arise and go to my Father, and will say to him, Father, I have sinned against Heaven and before thee.
IN the foregoing Verse, we find the Prodigal Son so far awakened and come to himself, as to be sensible of the miserable Condition he had brought himself into by his own folly and wickedness.
IN the foregoing Verse, we find the Prodigal Son so Far awakened and come to himself, as to be sensible of the miserable Condition he had brought himself into by his own folly and wickedness.
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For, he was first very impatient of being under the wise Conduct of his Father, and thought he could manage his own Affairs far more to his Contentment and Satisfaction,
For, he was First very impatient of being under the wise Conduct of his Father, and Thought he could manage his own Affairs Far more to his Contentment and Satisfaction,
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if he were but permitted to use his Liberty, and were not so strictly tyed up to the grave and formal Methods of living, observed and required in his Father's House.
if he were but permitted to use his Liberty, and were not so strictly tied up to the grave and formal Methods of living, observed and required in his Father's House.
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but whatever it cost them afterwards, some will be still trying the Experiment, whether it doth not more conduce to the happiness of Life to pursue their own Fancies and Designs,
but whatever it cost them afterwards, Some will be still trying the Experiment, whither it does not more conduce to the happiness of Life to pursue their own Fancies and Designs,
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and therefore nothing would satisfie him unless he were intrusted with the Stock which was intended for him, that he might shew the difference between his Father's Conduct and his own. And this very soon appear'd;
and Therefore nothing would satisfy him unless he were Entrusted with the Stock which was intended for him, that he might show the difference between his Father's Conduct and his own. And this very soon appeared;
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And to make him the more sensible of his Folly, there happened a more than ordinary Scarcity, which made his low and exhausted Condition more uneasie to him.
And to make him the more sensible of his Folly, there happened a more than ordinary Scarcity, which made his low and exhausted Condition more uneasy to him.
But the Sense of Shame was yet greater with him than that of his •olly; and whatever shifts he underwent, he would by no means yet think of returning home;
But the Sense of Shame was yet greater with him than that of his •olly; and whatever shifts he underwent, he would by no means yet think of returning home;
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But at last, Reason and Consideration began to work upon him, which is called, his coming to himself: and then he takes up a Resolution to go home to his Father,
But At last, Reason and Consideration began to work upon him, which is called, his coming to himself: and then he Takes up a Resolution to go home to his Father,
and to throw himself at his Feet, to confess his fault ingenuously and freely, and to beg pardon for his former Folly, in hopes of Forgiveness and Reconciliation.
and to throw himself At his Feet, to confess his fault ingenuously and freely, and to beg pardon for his former Folly, in hope's of Forgiveness and Reconciliation.
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Under this Parable, our Saviour sets forth the state of a Sinner, (1.) In his wilfull degeneracy from God, his Father, both by Creation and Providence;
Under this Parable, our Saviour sets forth the state of a Sinner, (1.) In his wilful degeneracy from God, his Father, both by Creation and Providence;
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wasting his health, interest, reputation, estate, and above all, the Peace and Tranquillity of his Mind, which was more valuable than any other Delight whatsoever,
wasting his health, Interest, reputation, estate, and above all, the Peace and Tranquillity of his Mind, which was more valuable than any other Delight whatsoever,
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and he now found impossible to be enjoy'd in a Course of Rebellion against his heavenly Father. (3.) In the Conviction of his Folly upon due Consideration of what he had done;
and he now found impossible to be enjoyed in a Course of Rebellion against his heavenly Father. (3.) In the Conviction of his Folly upon due Consideration of what he had done;
and of those hopes and expectations he might have had from him either as to this or another World. (4.) In the Resolution he takes upon this Conviction, no longer to delay his purpose of repenting and returning home,
and of those hope's and Expectations he might have had from him either as to this or Another World. (4.) In the Resolution he Takes upon this Conviction, no longer to Delay his purpose of repenting and returning home,
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Having formerly in this Place, and on a like Occasion considered the prodigal Son's coming to himself, I shall now pursue the Method of his Repentance in the Resolution he here takes to arise and go to his Father, &c.
Having formerly in this Place, and on a like Occasion considered the prodigal Son's coming to himself, I shall now pursue the Method of his Repentance in the Resolution he Here Takes to arise and go to his Father, etc.
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II. How necessary it is in order to true Repentance to form a fixed and steady Resolution to go through with it, I will arise and go, &c. First, What grounds a Sinner hath to incourage him to repent;
II How necessary it is in order to true Repentance to from a fixed and steady Resolution to go through with it, I will arise and go, etc. First, What grounds a Sinner hath to encourage him to Repent;
For, if we consider the Circumstances here mention'd, he had no such Reason to hope to be receiv'd into Favour upon such easie Terms, as are here expressed; For,
For, if we Consider the circumstances Here mentioned, he had no such Reason to hope to be received into Favour upon such easy Terms, as Are Here expressed; For,
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And if we examine the particular Laws of Nature, or the Dictates of Reason as to Good and Evil, we shall find them very agreeable to God's Paternal Government.
And if we examine the particular Laws of Nature, or the Dictates of Reason as to Good and Evil, we shall find them very agreeable to God's Paternal Government.
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For, as God himself argues in the Prophet, A Son honoureth his Father, and a Servant his Master: If then I be a Father, where is mine Honour? And if I be a Master, where is my Fear? God was a Father by the Right of Creation and Providence:
For, as God himself argues in the Prophet, A Son Honoureth his Father, and a Servant his Master: If then I be a Father, where is mine Honour? And if I be a Master, where is my fear? God was a Father by the Right of Creation and Providence:
which should excite all Men to such a dutifull Love, such a reverential Esteem, such a Mixture of Awe and Kindness as is in Children towards their Parents.
which should excite all Men to such a dutiful Love, such a reverential Esteem, such a Mixture of Awe and Kindness as is in Children towards their Parents.
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There is an unquestionable Duty owing by Children to their earthly Parents, but how much rather (saith the Apostle) ought we to be in subjection to the Father of Spirits? The Fathers of our Flesh may be very Kind,
There is an unquestionable Duty owing by Children to their earthly Parents, but how much rather (Says the Apostle) ought we to be in subjection to the Father of Spirits? The Father's of our Flesh may be very Kind,
For the most indulgent Father, when his bowels yearn, and his heart is ready to break at the sight of a Child lying under the Agonies of Death, is not able to give a Moments Respite to the terrible Pangs, which he can neither behold nor abate.
For the most indulgent Father, when his bowels yearn, and his heart is ready to break At the sighed of a Child lying under the Agonies of Death, is not able to give a Moments Respite to the terrible Pangs, which he can neither behold nor abate.
as became the Relation they stood in to himself and to one another? That they should have a decent Regard to themselves in Sobriety, Temperance, Command of their Passions, and Care of their Words;
as became the Relation they stood in to himself and to one Another? That they should have a decent Regard to themselves in Sobriety, Temperance, Command of their Passion, and Care of their Words;
when his wise Counsels, and prudent Care, and constant Kindness, and righteous Government were so much slighted and despised by a disobedient and ungratefull Son;
when his wise Counsels, and prudent Care, and constant Kindness, and righteous Government were so much slighted and despised by a disobedient and ungrateful Son;
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(2.) But what were these new and fine Contrivances for his own happiness? He began to suspect his wise Father did not allow his Children liberty enough at home,
(2.) But what were these new and fine Contrivances for his own happiness? He began to suspect his wise Father did not allow his Children liberty enough At home,
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and that he concealed from him the great Mystery of the Happiness of Life, and therefore concluded, that if he did give way to those Desires which he found to be natural,
and that he concealed from him the great Mystery of the Happiness of Life, and Therefore concluded, that if he did give Way to those Desires which he found to be natural,
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And being resolved upon this, he gives way to those Inclinations he found strongest in himself, denies himself no Pleasures of Life, accounts Vertue but a Name which sowre and morose Persons put upon their own humours;
And being resolved upon this, he gives Way to those Inclinations he found Strongest in himself, Denies himself no Pleasures of Life, accounts Virtue but a Name which sour and morose Persons put upon their own humours;
And could any thing be supposed more provoking to his heavenly Father than such a wicked and dissolute way of living? So contrary to his Father's Will, to his own Reason, Conscience, Interest, Reputation;
And could any thing be supposed more provoking to his heavenly Father than such a wicked and dissolute Way of living? So contrary to his Father's Will, to his own Reason, Conscience, Interest, Reputation;
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(3.) But that which added yet more to the height of the Provocation was, that he did not think of returning home to his Father, upon the first apprehension of his own Folly;
(3.) But that which added yet more to the height of the Provocation was, that he did not think of returning home to his Father, upon the First apprehension of his own Folly;
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and endure many Conflicts between an awaken'd Conscience and rooted Inclinations, before the penitent Sinner can assure himself that his Repentance hath had its due and effectual operation upon him.
and endure many Conflicts between an awakened Conscience and rooted Inclinations, before the penitent Sinner can assure himself that his Repentance hath had its due and effectual operation upon him.
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For we see here nothing but extremity brought the Prodigal to himself, and made him at last to resolve to arise and go to his Father, &c. As Themistocles said of the People of Athens, they did by him,
For we see Here nothing but extremity brought the Prodigal to himself, and made him At last to resolve to arise and go to his Father, etc. As Themistocles said of the People of Athens, they did by him,
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when they can make a shift for themselves any other Way, they despise Religion; and make God their Refuge only at a day of Extremity, but not their Choice, when their Conditions please them.
when they can make a shift for themselves any other Way, they despise Religion; and make God their Refuge only At a day of Extremity, but not their Choice, when their Conditions please them.
and was so hardly brought to think of returning thither, how came he now to be so incouraged in his Mind to arise and go to his Father, and confess his fault with hopes of being forgiven after all this?
and was so hardly brought to think of returning thither, how Come he now to be so encouraged in his Mind to arise and go to his Father, and confess his fault with hope's of being forgiven After all this?
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and therefore he was resolved he would arise and go to his Father; as though there were charms and force enough in that word to answer all Discouragements.
and Therefore he was resolved he would arise and go to his Father; as though there were charms and force enough in that word to answer all Discouragements.
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how far this will hold with respect to God, who is so infinitely above all the fond Passions of humane Nature, that it is a diminution to his Glory and Majesty to be thought like to Mankind;
how Far this will hold with respect to God, who is so infinitely above all the found Passion of humane Nature, that it is a diminution to his Glory and Majesty to be Thought like to Mankind;
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To clear this, we are to consider, not only that our Blessed Saviour doth here lay the force and weight of the Parable upon the tenderness of a Father to his Son;
To clear this, we Are to Consider, not only that our Blessed Saviour does Here lay the force and weight of the Parable upon the tenderness of a Father to his Son;
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but that he elsewhere argues from it in such a manner as to convince us that God hath far greater Pity and Compassion towards Mankind when they make due Applications to him,
but that he elsewhere argues from it in such a manner as to convince us that God hath Far greater Pity and Compassion towards Mankind when they make due Applications to him,
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How much more shall your Father which is in Heaven give good things to them that ask him? There have been Philosophers so severe against the Passions of humane Nature, that they would not allow any Pity or Commiseration towards others, whatever their Condition or Relation were,
How much more shall your Father which is in Heaven give good things to them that ask him? There have been Philosophers so severe against the Passion of humane Nature, that they would not allow any Pity or Commiseration towards Others, whatever their Condition or Relation were,
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But the Christian Religion doth far more reasonably allow such Passions in Mankind as dispose them to do good to others, by fixing such an impression on their Minds of others Misery as doth excite them to do what is fitting for their Ease and Support.
But the Christian Religion does Far more reasonably allow such Passion in Mankind as dispose them to do good to Others, by fixing such an impression on their Minds of Others Misery as does excite them to do what is fitting for their Ease and Support.
And Compassion is not, as some imagine, such a mean and selfish Passion, as doth arise only from the Apprehension that we may suffer the same things our selves, which we pity others for;
And Compassion is not, as Some imagine, such a mean and selfish Passion, as does arise only from the Apprehension that we may suffer the same things our selves, which we pity Others for;
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And in this Sense, our Saviour not only allows it in Fathers towards Children, but looks on it as necessary in humane Nature in order to the good and advantage of Mankind;
And in this Sense, our Saviour not only allows it in Father's towards Children, but looks on it as necessary in humane Nature in order to the good and advantage of Mankind;
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But although this be allowable in humane Nature, how can such a thing as Compassion be attributed to the Divine Nature which is uncapable of such impressions and motions, which we are subject to?
But although this be allowable in humane Nature, how can such a thing as Compassion be attributed to the Divine Nature which is uncapable of such impressions and motions, which we Are Subject to?
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St. James saith, He is very pitifull, and of tender Mercy. And in that wonderfull Appearance to Moses, when God himself declared his own Attributes, the greatest part consists of his Kindness and Mercy towards Mankind;
Saint James Says, He is very pitiful, and of tender Mercy. And in that wonderful Appearance to Moses, when God himself declared his own Attributes, the greatest part consists of his Kindness and Mercy towards Mankind;
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The Lord God, mercifull and gracious, long-suffering, and abundant in Goodness and Truth, keeping Mercy for thousands, forgiving Iniquity, Transgression and Sin. And the Psalmist useth the very same similitude of a Father's Pity to his Children, Like as a Father pitieth his Children,
The Lord God, merciful and gracious, long-suffering, and abundant in goodness and Truth, keeping Mercy for thousands, forgiving Iniquity, Transgression and Sin. And the Psalmist uses the very same similitude of a Father's Pity to his Children, Like as a Father Pitieth his Children,
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And when the Prophet speaks of God's thoughts and ways being so much above Man's, it is for this end to prove thereby that God may shew more pity to Mankind,
And when the Prophet speaks of God's thoughts and ways being so much above Man's, it is for this end to prove thereby that God may show more pity to Mankind,
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For my thoughts are not your thoughts, &c. But setting aside all this, the whole Scheme of the Gospel is drawn upon the Supposition of God's Pity and Compassion towards penitent Sinners;
For my thoughts Are not your thoughts, etc. But setting aside all this, the Whole Scheme of the Gospel is drawn upon the Supposition of God's Pity and Compassion towards penitent Sinners;
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but the Compassion of God Almighty towards a penitent Sinner is set forth with all the tenderness of an indulgent Father running into the Embraces of his Son,
but the Compassion of God Almighty towards a penitent Sinner is Set forth with all the tenderness of an indulgent Father running into the Embraces of his Son,
and then as easily made Friends upon as little Reason as we were made Angry? But none of these things ought to enter into our Minds concerning God with respect to the Follies of Mankind.
and then as Easily made Friends upon as little Reason as we were made Angry? But none of these things ought to enter into our Minds Concerning God with respect to the Follies of Mankind.
And in this Case, if we will form in our Minds right and true Conceptions of the Divine Nature (as we ought to do) we must have a great Care lest we attribute any thing to God, which looks like Weakness and Imperfection,
And in this Case, if we will from in our Minds right and true Conceptions of the Divine Nature (as we ought to do) we must have a great Care lest we attribute any thing to God, which looks like Weakness and Imperfection,
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therefore to understand his Pity and Compassion, and Reconciliation to penitent Sinners, we must first know what his Anger and Displeasure against Sinners mean.
Therefore to understand his Pity and Compassion, and Reconciliation to penitent Sinners, we must First know what his Anger and Displeasure against Sinners mean.
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because he could not conceive that the Government of the World could be managed without such resentments as were inconsistent with the complete Happiness of the Divine Being;
Because he could not conceive that the Government of the World could be managed without such resentments as were inconsistent with the complete Happiness of the Divine Being;
which Doctrine did in effect overthrow Providence with respect to moral Actions, as much as the Epicureans. For if God did not regard the difference of Men's Actions,
which Doctrine did in Effect overthrow Providence with respect to moral Actions, as much as the Epicureans. For if God did not regard the difference of Men's Actions,
but was equally kind to them whether they did good or evil, such a Providence would have as little influence on Men's Lives as if there were none at all.
but was equally kind to them whither they did good or evil, such a Providence would have as little influence on Men's Lives as if there were none At all.
The Regard he hath to Men for being good and doing good is called his Love, his Kindness, his Goodwill, his Grace and Favour; that which he hath to things that are Evil is called his Hatred;
The Regard he hath to Men for being good and doing good is called his Love, his Kindness, his Goodwill, his Grace and Favour; that which he hath to things that Are Evil is called his Hatred;
that which he hath to Persons for doing Evil is his Anger, Wrath, Displeasure, Indignation; according to the different Nature and Circumstances of their evil Actions.
that which he hath to Persons for doing Evil is his Anger, Wrath, Displeasure, Indignation; according to the different Nature and circumstances of their evil Actions.
But in order to the preventing any false or mean Apprehensions of the Divine Nature, when the Passions of Mankind are attributed to it, we must consider these two things;
But in order to the preventing any false or mean Apprehensions of the Divine Nature, when the Passion of Mankind Are attributed to it, we must Consider these two things;
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But setting all these aside, the original Passions of Mankind, which are agreeable to Reason, are no other than what arise from an Inclination to what we judge to be good,
But setting all these aside, the original Passion of Mankind, which Are agreeable to Reason, Are no other than what arise from an Inclination to what we judge to be good,
(2.) That there is an observable Difference in the very Nature of some Passions, which imply a Repugnancy in themselves to the Divine Perfections, which others do not.
(2.) That there is an observable Difference in the very Nature of Some Passion, which imply a Repugnancy in themselves to the Divine Perfections, which Others do not.
And of this Nature Anger properly taken is, as it doth imply a present Disorder and Disturbance within, from the Apprehension of some Injury done or intended, with a Desire of Revenge on those who do it;
And of this Nature Anger properly taken is, as it does imply a present Disorder and Disturbance within, from the Apprehension of Some Injury done or intended, with a Desire of Revenge on those who do it;
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For we must never imagine that God acts according to sudden Heats and Passions; but whatever he doth is according to the Counsels of infinite Wisdom and Goodness.
For we must never imagine that God acts according to sudden Heats and Passion; but whatever he does is according to the Counsels of infinite Wisdom and goodness.
I do not deny that the Scripture doth represent Anger in God as if it were a Passion raised upon great Provocation, and capable of being laid by Submission and true Repentance.
I do not deny that the Scripture does represent Anger in God as if it were a Passion raised upon great Provocation, and capable of being laid by Submission and true Repentance.
Thence we read, of God's Wrath waxing hot, of his Anger kindling against his People, and his turning away from his fierce Anger, and many such Expressions;
Thence we read, of God's Wrath waxing hight, of his Anger kindling against his People, and his turning away from his fierce Anger, and many such Expressions;
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From whence we justly inferr, that there is a wonderfull Condescention to the ordinary Capacities and common Apprehensions of Mankind in the Language of Scripture, concerning the Divine Nature, which makes deeper impressions on meaner understandings,
From whence we justly infer, that there is a wonderful Condescension to the ordinary Capacities and Common Apprehensions of Mankind in the Language of Scripture, Concerning the Divine Nature, which makes Deeper impressions on meaner understandings,
But what now shall we say to this Tenderness and Compassion of God towards penitent Sinners? Can he be moved by our Trouble and Sorrow and Acts of Contrition for our Sins? If we be righteous what doth it profit the Almighty? And if we be evil,
But what now shall we say to this Tenderness and Compassion of God towards penitent Sinners? Can he be moved by our Trouble and Sorrow and Acts of Contrition for our Sins? If we be righteous what does it profit the Almighty? And if we be evil,
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when we become sensible of our own Folly? For when we sin against God, wilfully, deliberately, knowingly, habitually, we do what lies in us to provoke him to Wrath and Indignation against us;
when we become sensible of our own Folly? For when we sin against God, wilfully, deliberately, knowingly, habitually, we do what lies in us to provoke him to Wrath and Indignation against us;
we reject his wise Government, we slight his righteous Laws, we preferr the pleasing our corrupt Inclinations and sensual Lusts before our heavenly Father.
we reject his wise Government, we slight his righteous Laws, we prefer the pleasing our corrupt Inclinations and sensual Lustiest before our heavenly Father.
Suppose now such a disobedient, rebellious Son, as here in the Parable, be made sensible of his Folly, is his Father bound to receive him? Was it not his own choice to go from him? If he hath suffered by his Folly, he may thank himself for it;
Suppose now such a disobedient, rebellious Son, as Here in the Parable, be made sensible of his Folly, is his Father bound to receive him? Was it not his own choice to go from him? If he hath suffered by his Folly, he may thank himself for it;
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What Conceptions now ought we to have of God's Compassion towards penitent Sinners answerable to all this? This I shall endeavour to clear in these Particulars.
What Conceptions now ought we to have of God's Compassion towards penitent Sinners answerable to all this? This I shall endeavour to clear in these Particulars.
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(3.) It is very agreeable to Infinite Wisdom and Goodness for God to shew himself full of Pity and Compassion towards penitent Sinners, i. e. so as to forgive them their former Sins,
(3.) It is very agreeable to Infinite Wisdom and goodness for God to show himself full of Pity and Compassion towards penitent Sinners, i. e. so as to forgive them their former Sins,
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Which being in general, is his Bounty and Goodness; but considered with respect to the Persons of Sinners, it is his Clemency, or readiness to forgive;
Which being in general, is his Bounty and goodness; but considered with respect to the Persons of Sinners, it is his Clemency, or readiness to forgive;
and with respect to the Punishment they deserve by their Sins, it is his Mercy and Pity: Which in us is Aegritudo ex Miseri• alterius, and therefore called Misericordia, because the Heart is touched with the Sense of another's Misery;
and with respect to the Punishment they deserve by their Sins, it is his Mercy and Pity: Which in us is Aegritudo ex Miseri• alterius, and Therefore called Misericordia, Because the Heart is touched with the Sense of another's Misery;
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was lost, and is found. Those who think, they stand not in need of so much pardoning Mercy as others do, are apt to repine at the Favour shew'd to great Sinners when they repent;
was lost, and is found. Those who think, they stand not in need of so much pardoning Mercy as Others do, Are apt to repine At the Favour showed to great Sinners when they Repent;
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But that there is nothing disagreeing to Infinite Wisdom and Goodness in such Compassion towards penitent Sinners, will more fully appear, if we consider,
But that there is nothing disagreeing to Infinite Wisdom and goodness in such Compassion towards penitent Sinners, will more Fully appear, if we Consider,
But God hath not only forborn Sinners long when he might justly have punished them; but he gives them many real Blessings and Comforts of Life, freely and bountifully.
But God hath not only forborn Sinners long when he might justly have punished them; but he gives them many real Blessings and Comforts of Life, freely and bountifully.
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I had gone on in the same secure, stupid, senseless Condition, that others lie in, if he had not throughly awaken'd me, and roused me out of my impenitent State.
I had gone on in the same secure, stupid, senseless Condition, that Others lie in, if he had not thoroughly awakened me, and roused me out of my impenitent State.
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How dreadfull had my Condition for ever been, if my first awakening had been in the Flames of Hell? Nothing but infinite Goodness and Patience would have waited so long for the Repentance of such an Offender as I have been.
How dreadful had my Condition for ever been, if my First awakening had been in the Flames of Hell? Nothing but infinite goodness and Patience would have waited so long for the Repentance of such an Offender as I have been.
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so foolishly, that I am unworthy to be called thy Son, who have acted so unlike thy Children (so the prodigal Son here speaks to his Father.) And if thou wouldst admit me but to the meanest Condition of thy Servants, I shall ever esteem it as the greatest Privilege of my Life,
so foolishly, that I am unworthy to be called thy Son, who have acted so unlike thy Children (so the prodigal Son Here speaks to his Father.) And if thou Wouldst admit me but to the Meanest Condition of thy Servants, I shall ever esteem it as the greatest Privilege of my Life,
For a true Penitent searching to the bottom, and setting all his Sins before him, with their several Aggravations, can be kept from Despair by nothing less than the Infinite Mercy of God to those who truly repent.
For a true Penitent searching to the bottom, and setting all his Sins before him, with their several Aggravations, can be kept from Despair by nothing less than the Infinite Mercy of God to those who truly Repent.
But is there then no Sin unto death to them? Yes, it is possible for Men who have clear Convictions in their minds of the Truth of the Gospel, to act so plainly,
But is there then no since unto death to them? Yes, it is possible for Men who have clear Convictions in their minds of the Truth of the Gospel, to act so plainly,
every wilfull Sinner who adds Impenitency to his Sin, commits the Sin unto death; because there is no other Condition of Pardon allow'd by the Gospel without true Repentance.
every wilful Sinner who adds Impenitency to his since, commits the since unto death; Because there is no other Condition of Pardon allowed by the Gospel without true Repentance.
But suppose we are come thus far, that we are convinced we must repent, what Course and Method must we take in order to it? Of this briefly, and so to conclude.
But suppose we Are come thus Far, that we Are convinced we must Repent, what Course and Method must we take in order to it? Of this briefly, and so to conclude.
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This may be a Representation of the first Beginnings of Spiritual Life, that which answers to the Eye is the Conviction of the Mind, where the inward Change first appears;
This may be a Representation of the First Beginnings of Spiritual Life, that which answers to the Eye is the Conviction of the Mind, where the inward Change First appears;
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But Spiritual Life as well as Natural is in its first Beginnings a very nice and tender thing, it may be easily stopt, and very hardly recovered:
But Spiritual Life as well as Natural is in its First Beginnings a very Nicaenae and tender thing, it may be Easily stopped, and very hardly recovered:
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as the prodigal Son here did, who when he had resolved upon it, did accordingly arise and go to his Father, v. 20. I do not think there are many Persons in the World who have Convictions upon their Minds of the Evil of their Ways;
as the prodigal Son Here did, who when he had resolved upon it, did accordingly arise and go to his Father, v. 20. I do not think there Are many Persons in the World who have Convictions upon their Minds of the Evil of their Ways;
and then their Resolutions are like the Vapours St. James speaks of, which appear for a little Time, and then vanish away. Trees they are without fruit, as St. Jude goes on, NONLATINALPHABET;
and then their Resolutions Are like the Vapours Saint James speaks of, which appear for a little Time, and then vanish away. Trees they Are without fruit, as Saint U^de Goes on,;
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but make it much harder for them, either to make or trust their Resolutions again, and consequently to be satisfied of the Sincerity of their Repentance.
but make it much harder for them, either to make or trust their Resolutions again, and consequently to be satisfied of the Sincerity of their Repentance.
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If we would then lay a sure Foundation for the Satisfaction of our Minds in a matter of such unconceivable Moment as the Truth of our Repentance is, let us call our selves to an Account as to this matter of the firm Purpose and Resolution of our Minds.
If we would then lay a sure Foundation for the Satisfaction of our Minds in a matter of such unconceivable Moment as the Truth of our Repentance is, let us call our selves to an Account as to this matter of the firm Purpose and Resolution of our Minds.
Have we strictly examin'd our selves as to our particular Sins? For there is no Age, no Imployment, no Condition of Life but hath its Temptations belonging to it;
Have we strictly examined our selves as to our particular Sins? For there is no Age, no Employment, no Condition of Life but hath its Temptations belonging to it;
which require not only our Care and Consideration, but Resolution to keep us from them. But suppose we have been overcome by the Sin which doth so easily beset us;
which require not only our Care and Consideration, but Resolution to keep us from them. But suppose we have been overcome by the since which does so Easily beset us;
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and if once a penitent Sinner can endure to be despised, and exposed for a time by evil Men for owning his Repentance, he will find the other parts of his Change grow more easie to him;
and if once a penitent Sinner can endure to be despised, and exposed for a time by evil Men for owning his Repentance, he will find the other parts of his Change grow more easy to him;
And let no Men ever complain that they want Power to break off their former Sins, till they have tried what the strength of a Vigorous Resolution will do.
And let no Men ever complain that they want Power to break off their former Sins, till they have tried what the strength of a Vigorous Resolution will do.
But because we have always Reason to suspect our selves, let us make our devout Applications to Almighty God to give us the Assistance of his Grace through the only Mediation of his Son Jesus Christ. To whom, &c.
But Because we have always Reason to suspect our selves, let us make our devout Applications to Almighty God to give us the Assistance of his Grace through the only Mediation of his Son jesus christ. To whom, etc.
In a SERMON Preached at Guild-Hall - Chapel, Novemb. the 27th 1687. Coloss. II. 6. As ye have therefore received Christ Jesus the Lord, so walk ye in him.
In a SERMON Preached At Guild-Hall - Chapel, November the 27th 1687. Coloss. II 6. As you have Therefore received christ jesus the Lord, so walk you in him.
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What could be said more to the Advantage and Honour of a Christian Church? For Order is the Strength and Beauty of any Society, uniting the several Parts to each other,
What could be said more to the Advantage and Honour of a Christian Church? For Order is the Strength and Beauty of any Society, uniting the several Parts to each other,
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But if all this were seen by St. Paul in the Church of the Colossians, what need he to write so warmly and earnestly as he doth to them? Must we think,
But if all this were seen by Saint Paul in the Church of the colossians, what need he to write so warmly and earnestly as he does to them? Must we think,
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as some do, that he uses these Expressions as gentle Methods of Insinuation, and commends them for that, which he would perswade them to? But this doth not seem agreeable to the Apostles simplicity and godly sincerity, which he elsewhere sets such a value upon.
as Some do, that he uses these Expressions as gentle Methods of Insinuation, and commends them for that, which he would persuade them to? But this does not seem agreeable to the Apostles simplicity and godly sincerity, which he elsewhere sets such a valve upon.
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But it is far more probable that hitherto they had been very orderly and stedfast: But Epaphras going to St. Paul had informed him throughly of their condition, viz. That they were like a Garrison closely besieged on all sides;
But it is Far more probable that hitherto they had been very orderly and steadfast: But Epaphras going to Saint Paul had informed him thoroughly of their condition, viz. That they were like a Garrison closely besieged on all sides;
and fair Promises, and tempting Motives might do with them, and therefore the Apostle writes this Epistle to encourage them in their stedfastness, and to warn them against Temptations.
and fair Promises, and tempting Motives might do with them, and Therefore the Apostle writes this Epistle to encourage them in their steadfastness, and to warn them against Temptations.
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and not after Christ, v. 8. Let no man beguile you of your reward in a voluntary humility and worshipping of Angels, &c. v. 18. All which expressions do imply, that he had just reason to fear and to give them caution in time, that while they did yet think that they stood, they should take heed lest they fell.
and not After christ, v. 8. Let no man beguile you of your reward in a voluntary humility and worshipping of Angels, etc. v. 18. All which expressions do imply, that he had just reason to Fear and to give them caution in time, that while they did yet think that they stood, they should take heed lest they fell.
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Receiving Christ Jesus the Lord, doth not here relate to his Person, but to his Authority, and to his Doctrine; so the Apostle himself explains it in the next Verse, Rooted and built up in him,
Receiving christ jesus the Lord, does not Here relate to his Person, but to his authority, and to his Doctrine; so the Apostle himself explains it in the next Verse, Rooted and built up in him,
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And as ye had received him, so walk ye in him, implies that the manner of their receiving Christ and his Doctrine at first was different from that which the false Apostles endeavoured to bring in among them,
And as you had received him, so walk you in him, Implies that the manner of their receiving christ and his Doctrine At First was different from that which the false Apostles endeavoured to bring in among them,
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But here arises the great Difficulty, how they should know by any certain Rule, what was the true and genuine Doctrine of Christ, which himself delivered? For,
But Here arises the great Difficulty, how they should know by any certain Rule, what was the true and genuine Doctrine of christ, which himself Delivered? For,
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Nothing can be more weak than to imagine that the Judgments of People in Matters of Faith, must be formed according to the skill and excellency of their Teachers.
Nothing can be more weak than to imagine that the Judgments of People in Matters of Faith, must be formed according to the skill and excellency of their Teachers.
If we look over the Apostolical Churches while they were under the Care and Conduct of an infallible Spirit; yet this did not prevent their running into great Errours and Mistakes,
If we look over the Apostolical Churches while they were under the Care and Conduct of an infallible Spirit; yet this did not prevent their running into great Errors and Mistakes,
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even as Christ Jesus; yet presently after he saith, am I therefore become your Enemy because I tell you the Truth? What! Of an Angel of God, or of one received as Christ Jesus, to become their Enemy, and that upon the most unjustifiable Account, because he told them the Truth!
even as christ jesus; yet presently After he Says, am I Therefore become your Enemy Because I tell you the Truth? What! Of an Angel of God, or of one received as christ jesus, to become their Enemy, and that upon the most unjustifiable Account, Because he told them the Truth!
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1. He assures them, that the Christian Doctrine was of it self so sufficient for the good of Mankind, that it needed no Additions, either from the Law of Moses, or the Philosophy of the Gentiles, which might introduce several things, with a specious Appearance of Wisdom, Humility and Mortification; but they ought to be assured, that from Christ they had all that was necessary or usefull for Salvation;
1. He assures them, that the Christian Doctrine was of it self so sufficient for the good of Mankind, that it needed no Additions, either from the Law of Moses, or the Philosophy of the Gentiles, which might introduce several things, with a specious Appearance of Wisdom, Humility and Mortification; but they ought to be assured, that from christ they had all that was necessary or useful for Salvation;
yet he was but one, and the Judaizers would not yield to it, but were ready to suggest, that the other Apostles were more favourable to the Jewish Customs than he;
yet he was but one, and the Judaizers would not yield to it, but were ready to suggest, that the other Apostles were more favourable to the Jewish Customs than he;
and therefore it was necessary some more general and common Rule be found out, whereby to distinguish the Original and Genuine Doctrine of Christ from that of Pretenders and Seducers.
and Therefore it was necessary Some more general and Common Rule be found out, whereby to distinguish the Original and Genuine Doctrine of christ from that of Pretenders and Seducers.
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There was no need for them to meet together before their dispersion, and to agree upon some common Article of Faith, as Ruffinus imagines, lest they should differ from each other;
There was no need for them to meet together before their dispersion, and to agree upon Some Common Article of Faith, as Ruffinus imagines, lest they should differ from each other;
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For how could they differ, who had the same Spirit of Truth to lead them into all Truth? And we find nothing like a Combination among the Apostles, as to Matters of Doctrin•:
For how could they differ, who had the same Spirit of Truth to led them into all Truth? And we find nothing like a Combination among the Apostles, as to Matters of Doctrin•:
And if there had been, it would have rendred the Faith they delivered more suspicious, in that they durst not trust particular Persons with delivery of it, without an antecedent Confederacy among themselves, which would have looked like a mistrust of that Promise of the Spirits being fulfilled, upon all of them.
And if there had been, it would have rendered the Faith they Delivered more suspicious, in that they durst not trust particular Persons with delivery of it, without an antecedent Confederacy among themselves, which would have looked like a mistrust of that Promise of the Spirits being fulfilled, upon all of them.
but St. Matthew writes his Gospel in Judoea, at the time, saith Irenoeus, that Peter and Paul preached and founded a Church in Rome, St. Mark either at Rome or in Egypt, not till after their decease, saith the same very Ancient Father:
but Saint Matthew writes his Gospel in Judea, At the time, Says Irenaeus, that Peter and Paul preached and founded a Church in Room, Saint Mark either At Room or in Egypt, not till After their decease, Says the same very Ancient Father:
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Whereever the Apostles went, whether into Scythia, Parthia, Mesopotamia, or any Provinces of the Roman Empire, all who were converted by them were baptized into the same Faith, which St. Jude calls the Faith once delivered to the Saints.
Wherever the Apostles went, whither into Scythia, Parthia, Mesopotamia, or any Provinces of the Roman Empire, all who were converted by them were baptised into the same Faith, which Saint U^de calls the Faith once Delivered to the Saints.
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And when there had been some Whispers concerning him, as though he proceeded not in the same way with the rest, he went up to Jerusalem, and there upon full examination, James and Cephas, and John, who were the leading Apostles, gave him the Right-hand of Fellowship;
And when there had been Some Whispers Concerning him, as though he proceeded not in the same Way with the rest, he went up to Jerusalem, and there upon full examination, James and Cephas, and John, who were the leading Apostles, gave him the Right-hand of Fellowship;
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but after these had been received in the hearts of such Multitudes, that there could be no suspicion that a false Representation of Christ's Doctrine or Actions could be received by those Churches,
but After these had been received in the hearts of such Multitudes, that there could be no suspicion that a false Representation of Christ's Doctrine or Actions could be received by those Churches,
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For all the Churches planted by the Apostles, were then made Judges whether the Gospels written were agreeable to the Doctrine which the Apostles had taught;
For all the Churches planted by the Apostles, were then made Judges whither the Gospels written were agreeable to the Doctrine which the Apostles had taught;
But when they found the main to be fully consonant to what they had been taught, the Testimony of every one of these Churches did shew the concurrence of all the Apostles,
But when they found the main to be Fully consonant to what they had been taught, the Testimony of every one of these Churches did show the concurrence of all the Apostles,
And that which adds to the strength of this Proof is, that when the true Gospels were written, there were several false and counterfeit Gospels dispersed abroad under the Names of the Apostles themselves.
And that which adds to the strength of this Proof is, that when the true Gospels were written, there were several false and counterfeit Gospels dispersed abroad under the Names of the Apostles themselves.
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How came these to be rejected, and the other to be carefully received? Here lies the true Advantage of Original Tradition before the written Gospels, that by it the several Churches were enabled to pass a true Judgment concerning them when they came to be dispersed among them.
How Come these to be rejected, and the other to be carefully received? Here lies the true Advantage of Original Tradition before the written Gospels, that by it the several Churches were enabled to pass a true Judgement Concerning them when they Come to be dispersed among them.
For they could presently tell, whether what they read wer agreeable to what they had heard and received from the Apostles. As suppose the Gospel of St. Matthew being published in Judoea, were carried into Mesopotamia or Persia, where many Christian Churches were very early planted;
For they could presently tell, whither what they read were agreeable to what they had herd and received from the Apostles. As suppose the Gospel of Saint Matthew being published in Judea, were carried into Mesopotamia or Persiam, where many Christian Churches were very early planted;
these being throughly instructed by the Apostles in all things relating to the Life, Death, Resurrection and Doctrine of Christ, could presently judge whether St. Matthew 's Gospel agreed with what they had heard or not,
these being thoroughly instructed by the Apostles in all things relating to the Life, Death, Resurrection and Doctrine of christ, could presently judge whither Saint Matthew is Gospel agreed with what they had herd or not,
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So that the consent of the Churches so soon, while the Memory of the Apostles Doctrine was so fresh in their minds, is in effect the consent of all the Apostles who taught them.
So that the consent of the Churches so soon, while the Memory of the Apostles Doctrine was so fresh in their minds, is in Effect the consent of all the Apostles who taught them.
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for this is a concurrent Testimony of all the Apostolical Churches, who could not agree to approve an Errour in the Gospels contrary to the Faith delivered to them.
for this is a concurrent Testimony of all the Apostolical Churches, who could not agree to approve an Error in the Gospels contrary to the Faith Delivered to them.
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3. To overthrow any pretence to a secret Tradition from the Apostles different from what was seen in the Apostolical Writings. And to this purpose Irenoeus and Tertullian make very good use of the Tradition of the Apostolical Churches against the pretenders to such a Tradition, which those Churches were not acquainted with.
3. To overthrow any pretence to a secret Tradition from the Apostles different from what was seen in the Apostolical Writings. And to this purpose Irenaeus and Tertullian make very good use of the Tradition of the Apostolical Churches against the pretenders to such a Tradition, which those Churches were not acquainted with.
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and although there are many left who believe their Doctrine, yet this can never reach to the Testimony of those who saw and heard the things themselves,
and although there Are many left who believe their Doctrine, yet this can never reach to the Testimony of those who saw and herd the things themselves,
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With what another kind of Authority do those words command our Assent, That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon,
With what Another kind of authority do those words command our Assent, That which was from the beginning, which we have herd, which we have seen with our eyes, which we have looked upon,
then if all the Testimony concerning Christ were to be resolved into those who heard some say, that others told them, they had it from such, who saw those who conversed with them who saw Christ in the Flesh? At such a distance the Authority of a Testimony is extremely lessen'd;
then if all the Testimony Concerning christ were to be resolved into those who herd Some say, that Others told them, they had it from such, who saw those who conversed with them who saw christ in the Flesh? At such a distance the authority of a Testimony is extremely lessened;
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For, Eusebius saith he conversed with the Disciples of our Lord and his Apostles, he saith of himself, that he went up and down to them to get what he could from them, having a greater esteem of what he could learn from them than of what was written.
For, Eusebius Says he conversed with the Disciples of our Lord and his Apostles, he Says of himself, that he went up and down to them to get what he could from them, having a greater esteem of what he could Learn from them than of what was written.
And what Advantage did this bring to the Church? It brought some idle opinions into reputation, saith Eusebius; for afterwards they thought it enough to fix them upon Papias. But how was it possible for him to mistake? Eusebius saith, that being a Man of mean capacity, he might easily misunderstand the meaning of what was spoken.
And what Advantage did this bring to the Church? It brought Some idle opinions into reputation, Says Eusebius; for afterwards they Thought it enough to fix them upon Papias. But how was it possible for him to mistake? Eusebius Says, that being a Man of mean capacity, he might Easily misunderstand the meaning of what was spoken.
as St. Mark and St. Luke; and the latter gives this account of his undertaking to write it, viz. That thou mightest know the the certainty of those things wherein thou hast been instructed.
as Saint Mark and Saint Lycia; and the latter gives this account of his undertaking to write it, viz. That thou Mightest know the the certainty of those things wherein thou hast been instructed.
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How could they add any assurance to him, if all the ground of his certainty were to be taken from Tradition? St. Luke thought it necessary then, that those things which concerned the Life and Doctrine of Christ should be put into Writing, that they might be more certainly convey'd;
How could they add any assurance to him, if all the ground of his certainty were to be taken from Tradition? Saint Lycia Thought it necessary then, that those things which concerned the Life and Doctrine of christ should be put into Writing, that they might be more Certainly conveyed;
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viz. The Writings of the Apostles, when Matters of Doctrine came to be contested, were the infallible Rule, whereby they were to judge, which was the true and genuine Doctrine of Christ.
viz. The Writings of the Apostles, when Matters of Doctrine Come to be contested, were the infallible Rule, whereby they were to judge, which was the true and genuine Doctrine of christ.
But I shall now prove that the Writings of the Apostles were intended by the Holy Ghost to be a standing Rule, whereby the Church was to judge which was the true and genuine Doctrine of Christ.
But I shall now prove that the Writings of the Apostles were intended by the Holy Ghost to be a standing Rule, whereby the Church was to judge which was the true and genuine Doctrine of christ.
The General Reason is that which Irenoeus gives, viz. That the Gospel which they had first preached, was by the Will of God put into Writing, that it might be a Foundation and Pillar of our Faith.
The General Reason is that which Irenaeus gives, viz. That the Gospel which they had First preached, was by the Will of God put into Writing, that it might be a Foundation and Pillar of our Faith.
Not meerly to keep up the Remembranee of it, which Feuardentius yields, and thereby overthrows the Infallibility of Oral Tradition; but that so it may be a certain Rule of Faith to all Ages.
Not merely to keep up the Remembranee of it, which Feuardentius yields, and thereby overthrows the Infallibility of Oral Tradition; but that so it may be a certain Rule of Faith to all Ages.
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St. Matthew wrote the first Gospel, saith Eusebius, to the Jews to whom he had preached, because going into other parts he would supply the want of his Presence among them by his Writing.
Saint Matthew wrote the First Gospel, Says Eusebius, to the jews to whom he had preached, Because going into other parts he would supply the want of his Presence among them by his Writing.
What need this, if Tradition were a certain and infallible way of conveying the Doctrine of Christ? St. Chrysostom saith, the Jewish Christians desired him to put into Writing what they had heard him preach.
What need this, if Tradition were a certain and infallible Way of conveying the Doctrine of christ? Saint Chrysostom Says, the Jewish Christians desired him to put into Writing what they had herd him preach.
Did not they understand the force of Tradition better? Or why should St. Matthew put them out of an infallible way? The Author of the imperfect Work on St. Matthew saith, they desired him to write his Gospel, that where-ever they went they might carry an Account of their Faith with them.
Did not they understand the force of Tradition better? Or why should Saint Matthew put them out of an infallible Way? The Author of the imperfect Work on Saint Matthew Says, they desired him to write his Gospel, that wherever they went they might carry an Account of their Faith with them.
Clemens Alexandrinus saith, the occasion of writing St. Mark 's Gospel was, that the people were not satisfied with an unwritten delivery of the Holy Doctrine,
Clemens Alexandrian Says, the occasion of writing Saint Mark is Gospel was, that the people were not satisfied with an unwritten delivery of the Holy Doctrine,
It seems that Peter himself did not think fit to leave the Doctrine of Christ to an Oral Tradition, even at Rome, but Irenoeus thinks it was written after St. Peter 's decease, who therein differs from the rest,
It seems that Peter himself did not think fit to leave the Doctrine of christ to an Oral Tradition, even At Room, but Irenaeus thinks it was written After Saint Peter is decease, who therein differs from the rest,
St. Ambrose thinks by those who had taken in hand to write of those things which were firmly believed among us, he means the Authors of the counterfeit Gospels,
Saint Ambrose thinks by those who had taken in hand to write of those things which were firmly believed among us, he means the Authors of the counterfeit Gospels,
as that of the Twelve Apostles and St. Matthias. But we have no evidence that these were older than St. Luke; his meaning is, that in those parts where he was, there were some who did undertake to give an Account of the Life and Actions of Christ, who wanted the Advantages which he had;
as that of the Twelve Apostles and Saint Matthias. But we have no evidence that these were older than Saint Lycia; his meaning is, that in those parts where he was, there were Some who did undertake to give an Account of the Life and Actions of christ, who wanted the Advantages which he had;
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having had great opportunities of knowing circumstances from the Eye-witnesses; and therefore he set himself to give an exact Relation of them, that not only Theophilus, but every one that answers his name might know the certainty of those things wherein they had been instructed.
having had great opportunities of knowing Circumstances from the Eyewitnesses; and Therefore he Set himself to give an exact Relation of them, that not only Theophilus, but every one that answers his name might know the certainty of those things wherein they had been instructed.
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And words that are only spoken are more easily misunderstood; which Maldonat assigns, as one great Reason of the Evangelists writing their several Gospels.
And words that Are only spoken Are more Easily misunderstood; which Maldonatus assigns, as one great Reason of the Evangelists writing their several Gospels.
Why written that ye might believe? Did the Apostle in his old Age mistrust the Understandings or the Memories of Christians? Was not the Apostle's Teaching sufficient to keep up the Principles of the Christian Faith in the hearts of the People;
Why written that you might believe? Did the Apostle in his old Age mistrust the Understandings or the Memories of Christians? Was not the Apostle's Teaching sufficient to keep up the Principles of the Christian Faith in the hearts of the People;
no, not while St. John himself was yet living? He had certainly a very mean Opinion of Tradition, that thought it necessary for him to write that they might believe that Jesus is the Son of God.
no, not while Saint John himself was yet living? He had Certainly a very mean Opinion of Tradition, that Thought it necessary for him to write that they might believe that jesus is the Son of God.
And withall observing that the other Evangelists insisted chiefly on the Actions of Christ for one year, viz. after John 's Imprisonment, he resumes the whole Matter,
And withal observing that the other Evangelists insisted chiefly on the Actions of christ for one year, viz. After John is Imprisonment, he resumes the Whole Matter,
that so the Church might be furnished with a full Relation of all that was necessary to compleat and establish the Faith of Christians. 2. As to the Epistles.
that so the Church might be furnished with a full Relation of all that was necessary to complete and establish the Faith of Christians. 2. As to the Epistles.
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The first Epistle we read of in the Christian Church, (and in probability the first writing in the New Testament) was the Decretal Epistle of the Council of Jerusalem.
The First Epistle we read of in the Christian Church, (and in probability the First writing in the New Testament) was the Decretal Epistle of the Council of Jerusalem.
and concerned the Practices of Men, and withall were sent by Barnabas and Paul, and Judas, and Silas. Were not these sufficient to deliver the Apostle's Sense to the Churches, without Letters from them? What a pitifull thing did they take Oral Tradition to be,
and concerned the Practices of Men, and withal were sent by Barnabas and Paul, and Judas, and Silas. Were not these sufficient to deliver the Apostle's Sense to the Churches, without Letters from them? What a pitiful thing did they take Oral Tradition to be,
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The Epistle to the Romans was written by St. Paul on purpose to clear some main Points of the Christian Doctrine, which were then warmly disputed between the Jews and the Christians,
The Epistle to the Romans was written by Saint Paul on purpose to clear Some main Points of the Christian Doctrine, which were then warmly disputed between the jews and the Christians,
and between the Judaizing Christians and others, as about Justification, Rejection of the Jews, the difference of Meats, &c. And St. Paul took very needless pains in writing that excellent Epistle,
and between the Judaizing Christians and Others, as about Justification, Rejection of the jews, the difference of Meats, etc. And Saint Paul took very needless pains in writing that excellent Epistle,
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The Epistle to the Galatians was written on occasion of one of the greatest Points of controversie at that time, viz. the Use and Obligation of the Law of Moses. And St. Paul found by sad experience among them, that it was very possible for those who had the best Instructions, either to forget them,
The Epistle to the Galatians was written on occasion of one of the greatest Points of controversy At that time, viz. the Use and Obligation of the Law of Moses. And Saint Paul found by sad experience among them, that it was very possible for those who had the best Instructions, either to forget them,
else he would never have said, O foolish Galatians, who hath bewitched you that you should not obey the Truth? And I marvel that ye are so soon removed from him that called you into the Grace of Christ into another Gospel. How!
Else he would never have said, Oh foolish Galatians, who hath bewitched you that you should not obey the Truth? And I marvel that you Are so soon removed from him that called you into the Grace of christ into Another Gospel. How!
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and writes his Epistle to them for that purpose, and he exhorts them to stand fast in one Spirit, with one mind striving together for the Faith of the Gospel.
and writes his Epistle to them for that purpose, and he exhorts them to stand fast in one Spirit, with one mind striving together for the Faith of the Gospel.
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but from hence, it is evident that St. Paul supposed, that those who at first received the Christian Faith by Tradition from the Apostles themselves, might notwithstanding through their own Weakness and Folly,
but from hence, it is evident that Saint Paul supposed, that those who At First received the Christian Faith by Tradition from the Apostles themselves, might notwithstanding through their own Weakness and Folly,
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and that to prevent such mischievous consequences, he knew no better means than a written Rule, which he tells Timothy was able to make him wise to Salvation;
and that to prevent such mischievous consequences, he knew no better means than a written Rule, which he tells Timothy was able to make him wise to Salvation;
or at least to make it more passable in the World, and therefore would have introduced into it some Rites of the Jews, some Austerities of the Gentiles, some ways of Worship which would recommend them to their Adversaries;
or At least to make it more passable in the World, and Therefore would have introduced into it Some Rites of the jews, Some Austerities of the Gentiles, Some ways of Worship which would recommend them to their Adversaries;
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and upon this occasion he writes this Epistle to them to convince them that Christianity alone was far beyond any Mixtures of the Fancies or Traditions of Men,
and upon this occasion he writes this Epistle to them to convince them that Christianity alone was Far beyond any Mixtures of the Fancies or Traditions of Men,
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The design of what I have said is, that although the Gospels and Epistles were written upon particular occasions; yet those occasions were so great and considerable;
The Design of what I have said is, that although the Gospels and Epistles were written upon particular occasions; yet those occasions were so great and considerable;
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and the Assistance of the Holy Ghost did so direct the Hands and Pens of the Evangelists and Apostles in writing them, that what they have therein delivered contains a compleat Rule of the true and genuine Faith,
and the Assistance of the Holy Ghost did so Direct the Hands and Pens of the Evangelists and Apostles in writing them, that what they have therein Delivered contains a complete Rule of the true and genuine Faith,
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But against this, it is objected, that St. Paul himself charged the Thessalonians to stand fast and hold the Traditions which they have been taught either by Word or by his Epistles.
But against this, it is objected, that Saint Paul himself charged the Thessalonians to stand fast and hold the Traditions which they have been taught either by Word or by his Epistles.
viz. one of the first which St. Paul wrote, and soon after the former Epistle to the Thessalonians; which was some time before St. Luke 's Gospel, which was first received in the Churches of Greece planted by St. Paul. Therefore all the proper Doctrine of Christ himself,
viz. one of the First which Saint Paul wrote, and soon After the former Epistle to the Thessalonians; which was Some time before Saint Luke is Gospel, which was First received in the Churches of Greece planted by Saint Paul. Therefore all the proper Doctrine of christ himself,
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2. Which leads us to the second Reason from which I designed to prove, that there ought to be a written Rule for discerning true primitive Christianity;
2. Which leads us to the second Reason from which I designed to prove, that there ought to be a written Rule for discerning true primitive Christianity;
when Men's lives were so long, and the Principles of the Natural Religion so few; and yet both before and after the Flood, Mankind was strangely degenerated from them.
when Men's lives were so long, and the Principles of the Natural Religion so few; and yet both before and After the Flood, Mankind was strangely degenerated from them.
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As about the Millennium, the Age of Christ, the time of Easter (on one side or other) the communicating Infants. For St. Augustin quotes Apostolical Tradition for it.
As about the Millennium, the Age of christ, the time of Easter (on one side or other) the communicating Infants. For Saint Augustin quotes Apostolical Tradition for it.
But I shall wave all these, and only mention a very necessary and important thing, which was a long time trusted to Tradition, and yet they differ'd so much about it,
But I shall wave all these, and only mention a very necessary and important thing, which was a long time trusted to Tradition, and yet they differed so much about it,
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The Church of Jerusalem was called the Mother of all Churches by the General Council of Constantinople; and in the Creed there delivered to the Catechumens. St. Cyril mentions the Eternal Generation of the Son before all Worlds;
The Church of Jerusalem was called the Mother of all Churches by the General Council of Constantinople; and in the Creed there Delivered to the Catechumens. Saint Cyril mentions the Eternal Generation of the Son before all World's;
and so doth Eusebius at Coesarea in the Creed, which he saith, he learnt at his Baptism, which was long before the Nicene Creed. Cassian makes it a part of that Creed which the Apostles delivered to the Church,
and so does Eusebius At Caesarea in the Creed, which he Says, he learned At his Baptism, which was long before the Nicene Creed. Cassian makes it a part of that Creed which the Apostles Delivered to the Church,
But no such thing was delivered in the Western Creeds as far as now appears, by what St. Augustin, Russinus, and others say in their Expositions of it.
But no such thing was Delivered in the Western Creeds as Far as now appears, by what Saint Augustin, russinus, and Others say in their Expositions of it.
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St. Jerom writing against the Bishop of Jerusalem, urges him with the Creed, (no doubt that which was received in his own Church) and he saith, it consisteth of three main Points, the Confession of the Trinity, the Unity of the Church,
Saint Jerome writing against the Bishop of Jerusalem, urges him with the Creed, (no doubt that which was received in his own Church) and he Says, it Consisteth of three main Points, the Confessi of the Trinity, the Unity of the Church,
nor in that of Marcellus Ancyranus. These things I mention, not in the least to shake the Faith of the Articles of the Apostle's Creed; which St. Augustin saith was gathered out of Scriptures, and is agreeable to them;
nor in that of Marcellus Ancyranus. These things I mention, not in the least to shake the Faith of the Articles of the Apostle's Creed; which Saint Augustin Says was gathered out of Scriptures, and is agreeable to them;
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as to provide us an infallible written Rule in the Holy Scriptures, whereby we certainly know, what the true Primitive Christianity was, which was delivered by Christ and his Apostles?
as to provide us an infallible written Rule in the Holy Scriptures, whereby we Certainly know, what the true Primitive Christianity was, which was Delivered by christ and his Apostles?
but if ye believe not his Writings, how shall ye believe my Words? And our Saviour severely checks the Pharisees for regarding their own Traditions more than the written Law.
but if you believe not his Writings, how shall you believe my Words? And our Saviour severely Checks the Pharisees for regarding their own Traditions more than the written Law.
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4. The general Sense and Experience of Mankind agrees herein, that all matters of consequence are more certainly preserved by Writings than by meer Words.
4. The general Sense and Experience of Mankind agrees herein, that all matters of consequence Are more Certainly preserved by Writings than by mere Words.
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There is no Invention hath been more valued by the wiser Part of Mankind than that of Letters; because it is of such excellent use for conveying the sense of our Minds at a distance to others.
There is no Invention hath been more valued by the Wiser Part of Mankind than that of Letters; Because it is of such excellent use for conveying the sense of our Minds At a distance to Others.
all those memorable Actions, and Institutions, either of Philosophy or Religion which were not written, are long since buried in Oblivion, without possibility of a Resurrection.
all those memorable Actions, and Institutions, either of Philosophy or Religion which were not written, Are long since buried in Oblivion, without possibility of a Resurrection.
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for since it is agreed by all Christians, that these were written by Divine Inspiration, it is most reasonable to believe, that a more than ordinary care would be taken to preserve them.
for since it is agreed by all Christians, that these were written by Divine Inspiration, it is most reasonable to believe, that a more than ordinary care would be taken to preserve them.
For, if God watches over his Church, he cannot be supposed to let such Books be lost which were designed for the universal and lasting Benefit of his Church.
For, if God watches over his Church, he cannot be supposed to let such Books be lost which were designed for the universal and lasting Benefit of his Church.
And having passed the severe Scrutiny of the first Ages, when so many counterfeit Writings were sent abroad, the following Ages could have no Reason to call their Authority in question.
And having passed the severe Scrutiny of the First Ages, when so many counterfeit Writings were sent abroad, the following Ages could have no Reason to call their authority in question.
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but the same Holy Spirit which did at first indite them, may give such an inward and effectual Testimony as to the Truth of the Matter contained in them;
but the same Holy Spirit which did At First indite them, may give such an inward and effectual Testimony as to the Truth of the Matter contained in them;
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and the best and wisest of the Antient Schoolmen did make the great firmness and certainty of Faith not to depend on outward Motives, but on inward Grace;
and the best and Wisest of the Ancient Schoolmen did make the great firmness and certainty of Faith not to depend on outward Motives, but on inward Grace;
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it takes so fast a hold of Divine Truths by discerning the excellency and value of them, that he that hath it is willing to let go any thing rather than that;
it Takes so fast a hold of Divine Truths by discerning the excellency and valve of them, that he that hath it is willing to let go any thing rather than that;
That is a true Divine Faith which purifies the Heart, and thereby enlightens the Mind; which works by Love, and not by cavilling and wrangling about the Grounds of it;
That is a true Divine Faith which Purifies the Heart, and thereby enlightens the Mind; which works by Love, and not by caviling and wrangling about the Grounds of it;
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What advantage will it be to us, to have the most Primitive and Apostolical Faith, if our Works be not answerable to it? Why call ye me Lord, Lord, saith Christ, and do not the things which I say? Why do we pretend to receive Christ Jesus the Lord, if we do not observe his Commands? It is good, saith St. Paul, to be zealously affected always in a good thing. And no doubt our Faith is such;
What advantage will it be to us, to have the most Primitive and Apostolical Faith, if our Works be not answerable to it? Why call you me Lord, Lord, Says christ, and do not the things which I say? Why do we pretend to receive christ jesus the Lord, if we do not observe his Commands? It is good, Says Saint Paul, to be zealously affected always in a good thing. And no doubt our Faith is such;
but then let us be zealous of good Works too, that we may shew our selves to be that peculiar People who are redeemed by Jesus Christ. So that our Obligation arises every way from Christ Jesus the Lord, to walk in him;
but then let us be zealous of good Works too, that we may show our selves to be that peculiar People who Are redeemed by jesus christ. So that our Obligation arises every Way from christ jesus the Lord, to walk in him;
Let every one that names the Name of Christ, depart from iniquity, saith St. Paul, what should those then do that profess to receive him as their Lord, who are thereby bound to yield obedience to his Laws? one of the great causes of the Degeneracy of the Heathen World was the separating Religion and Morality; when this was left to the Schools of Philosophers to instruct men in,
Let every one that names the Name of christ, depart from iniquity, Says Saint Paul, what should those then do that profess to receive him as their Lord, who Are thereby bound to yield Obedience to his Laws? one of the great Causes of the Degeneracy of the Heathen World was the separating Religion and Morality; when this was left to the Schools of Philosophers to instruct men in,
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And the Apostle hath summ'd up the whole Duty of Christians in those comprehensive words, Teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously,
And the Apostle hath summed up the Whole Duty of Christians in those comprehensive words, Teaching us that denying ungodliness and worldly Lustiest, we should live soberly, righteously,
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SERMON III. Preached before the QUEEN AT WHITE-HALL, February the 22d, 1688 / 9. 1 Pet. IV. 18. And if the Righteous scarcely be saved, where shall the Ungodly and the Sinner appear.
SERMON III. Preached before the QUEEN AT WHITEHALL, february the 22d, 1688 / 9. 1 Pet. IV. 18. And if the Righteous scarcely be saved, where shall the Ungodly and the Sinner appear.
but these Words seem to carry so much Terrour and Severity in them, as though none but Martyrs and Confessors could have any Reason to hope for Salvation,
but these Words seem to carry so much Terror and Severity in them, as though none but Martyrs and Confessors could have any Reason to hope for Salvation,
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Although Mankind be not easily satisfied concerning the Punishment denounced against the Ungodly and Sinner, yet the Justice of God, the Equity of his Commands, the Freedom of their Choice, the Contempt of Grace,
Although Mankind be not Easily satisfied Concerning the Punishment denounced against the Ungodly and Sinner, yet the justice of God, the Equity of his Commands, the Freedom of their Choice, the Contempt of Grace,
For the Righteous here are not vain, proud, self-conceited Hypocrites, such who think they need no Repentance, but such who by the Grace of God were brought off from their former Sins,
For the Righteous Here Are not vain, proud, self-conceited Hypocrites, such who think they need no Repentance, but such who by the Grace of God were brought off from their former Sins,
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and were redeemed from their vain Conversation with the precious Blood of Christ, who had purified their Souls in obeying the Truth through the Spirit;
and were redeemed from their vain Conversation with the precious Blood of christ, who had purified their Souls in obeying the Truth through the Spirit;
Who were a chosen Generation, a royal Priesthood, an holy Nation, a peculiar People; yet of such as these it is said, if the Righteous scarcely be saved.
Who were a chosen Generation, a royal Priesthood, an holy nation, a peculiar People; yet of such as these it is said, if the Righteous scarcely be saved.
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But how can this agree with the infinite Goodness and Mercy of God declared in the Gospel, whereby Sinners are courted and encouraged to repent with the Hopes and Promise of Salvation? Did not Christ come to save Sinners, and St. Paul call this a faithfull saying and worthy of all acceptation;
But how can this agree with the infinite goodness and Mercy of God declared in the Gospel, whereby Sinners Are courted and encouraged to Repent with the Hope's and Promise of Salvation? Did not christ come to save Sinners, and Saint Paul call this a faithful saying and worthy of all acceptation;
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and yet after all, shall the Righteous scarcely be saved? What Joy in Heaven can there be over one Sinner that repents, if after his Repentance it be so hard to come to Heaven? Doth not Christ himself invite those who are weary, and heavy laden, to come to him, with a Promise that he will give rest to their Souls? But what Rest can they have, who, notwithstanding their coming to him, do with so much difficulty attain to Eternal Rest? How can that be said to be an easie yoke, and a light burthen, which is of it self so hard to be born,
and yet After all, shall the Righteous scarcely be saved? What Joy in Heaven can there be over one Sinner that repents, if After his Repentance it be so hard to come to Heaven? Does not christ himself invite those who Are weary, and heavy laden, to come to him, with a Promise that he will give rest to their Souls? But what Rest can they have, who, notwithstanding their coming to him, do with so much difficulty attain to Eternal Rest? How can that be said to be an easy yoke, and a Light burden, which is of it self so hard to be born,
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but we must undergo some Punishment for them in this Life, although God remits that of the World to come? But how is this consistent with the Fulness of Christ's Satisfaction,
but we must undergo Some Punishment for them in this Life, although God remits that of the World to come? But how is this consistent with the Fullness of Christ's Satisfaction,
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and the Freeness of God's Remission of Sins? And if God's Justice be satisfied and the Sins be forgiven, what need can there be that Persons must here suffer for their Sins before they can come to Heaven?
and the Freeness of God's Remission of Sins? And if God's justice be satisfied and the Sins be forgiven, what need can there be that Persons must Here suffer for their Sins before they can come to Heaven?
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For the Difficulties of Religion are not alike in all Times, nor to all Persons; for they are not like a Geometrical Measure, which is always exactly the same;
For the Difficulties of Religion Are not alike in all Times, nor to all Persons; for they Are not like a Geometrical Measure, which is always exactly the same;
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but it sometimes proves calm and pleasant, and at other Times stormy and tempestuous. Which chiefly happens, when a Religion appears New, or goes about to reform the Old;
but it sometime Proves Cam and pleasant, and At other Times stormy and tempestuous. Which chiefly happens, when a Religion appears New, or Goes about to reform the Old;
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Who never shew their Passions more violently and unreasonably than when they are mask'd under a Pretence of Zeal against Heresie and Innovation. For that blinds their Understandings, corrupts their Wills, inflames their Passions, hardens their Hearts,
Who never show their Passion more violently and unreasonably than when they Are masked under a Pretence of Zeal against Heresy and Innovation. For that blinds their Understandings, corrupts their Wills, inflames their Passion, hardens their Hearts,
but with all the Fury and Rage imaginable, and where their own Power fell short, they called in the Assistance of the Roman Governours, representing the Christians to them,
but with all the Fury and Rage imaginable, and where their own Power fell short, they called in the Assistance of the Roman Governors, representing the Christians to them,
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By such Insinuations the poor Christians in the Eastern Provinces of the Jewish Dispersion, were miserably harassed and proceeded against as Malefactours.
By such Insinuations the poor Christians in the Eastern Provinces of the Jewish Dispersion, were miserably harassed and proceeded against as Malefactors.
Thus it was at that time when St. Peter wrote his Epistle to the Jewish Christians, who were scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, where there were abundance of Jews, and many Converts,
Thus it was At that time when Saint Peter wrote his Epistle to the Jewish Christians, who were scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bythynia, where there were abundance of jews, and many Converts,
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St. Peter having been imployed much among them, (the Apostleship of the Circumcision being committed to him) and being withdrawn into the Kingdom of Parthia, where he had planted a Church at Babylon, (not so desolate at that time,
Saint Peter having been employed much among them, (the Apostleship of the Circumcision being committed to him) and being withdrawn into the Kingdom of Parthia, where he had planted a Church At Babylon, (not so desolate At that time,
as not to be sufficient for such a Number, as appears by Strabo and Josephus) from thence he writes this excellent Epistle for the Advice and Comfort of the suffering Christians.
as not to be sufficient for such a Number, as appears by Strabo and Josephus) from thence he writes this excellent Epistle for the advice and Comfort of the suffering Christians.
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as unto a faithfull Creatour. And if they did think it hard for them to suffer these things, they ought to consider, there was a wise Directour of them above, who had before hand appointed such a Series of Events, that although their Enemies rejoyced to see them suffer in the first Place,
as unto a faithful Creator. And if they did think it hard for them to suffer these things, they ought to Consider, there was a wise Director of them above, who had before hand appointed such a Series of Events, that although their Enemies rejoiced to see them suffer in the First Place,
and into Prisons, being brought before Kings and Rulers for my Name's sake. Which implies a severe Persecution of the Christian Church, begun by the Jews, but carried on by the Governours of Kingdoms and Provinces.
and into Prisons, being brought before Kings and Rulers for my Name's sake. Which Implies a severe Persecution of the Christian Church, begun by the jews, but carried on by the Governors of Kingdoms and Provinces.
but that which is only a Cup of Trembling and Astonishment to them shall be a Cup of Fury and Destruction to the obstinate and impenitent Jews. The cafe was hard to the poor Christians,
but that which is only a Cup of Trembling and Astonishment to them shall be a Cup of Fury and Destruction to the obstinate and impenitent jews. The cafe was hard to the poor Christians,
for if the Righteous, whom God loves, meet with such sharp usage by his Permission for a time, the day will come when God will avenge the Cause of his suffering People,
for if the Righteous, whom God loves, meet with such sharp usage by his Permission for a time, the day will come when God will avenge the Cause of his suffering People,
and make their ungodly and perfidious Enemies feel the smart of his displeasure in such manner that they shall not know where to hide themselves, Where shall the sinner and ungodly appear.
and make their ungodly and perfidious Enemies feel the smart of his displeasure in such manner that they shall not know where to hide themselves, Where shall the sinner and ungodly appear.
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But that which I observe from hence is, that there are some accidental Circumstances which depend on Divine Providence, which may make the condition of some Men,
But that which I observe from hence is, that there Are Some accidental circumstances which depend on Divine Providence, which may make the condition of Some Men,
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If sufferings do not rise so high, yet when Men cannot keep Faith and a good Conscience, without hazarding the loss of what Mankind are apt to set too great a value upon, their Ease,
If sufferings do not rise so high, yet when Men cannot keep Faith and a good Conscience, without hazarding the loss of what Mankind Are apt to Set too great a valve upon, their Ease,
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and mo•• ••t to reflect on their own Actions, •hereas others are naturally stiff and obstinate, who stick as fast to an Opinion or Prejudice which they have once taken up,
and mo•• ••t to reflect on their own Actions, •hereas Others Are naturally stiff and obstinate, who stick as fast to an Opinion or Prejudice which they have once taken up,
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And it cannot be supposed that the Grace of God, working on Men's minds in a way suitable to them, should have as easie an Admittance into one as into the other;
And it cannot be supposed that the Grace of God, working on Men's minds in a Way suitable to them, should have as easy an Admittance into one as into the other;
Again, some have had the Advantage of a Pious and Religious Education, by which the Principles of Piety and Vertue have made an early Impression on their Minds,
Again, Some have had the Advantage of a Pious and Religious Education, by which the Principles of Piety and Virtue have made an early Impression on their Minds,
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There is no doubt in Mankind, considered in it self, a Power of acting according to Reason, which is the truest Freedom, (for a Power of acting otherwise is Weakness and Folly,) but what through the Natural Propensity to Evil;
There is no doubt in Mankind, considered in it self, a Power of acting according to Reason, which is the Truest Freedom, (for a Power of acting otherwise is Weakness and Folly,) but what through the Natural Propensity to Evil;
what through the strength of evil Habits, and corrupt Dispositions, there is scarce such a thing as Freedom of Will left, especially as to Matters of Salvation.
what through the strength of evil Habits, and corrupt Dispositions, there is scarce such a thing as Freedom of Will left, especially as to Matters of Salvation.
So that if the Scripture did not so plainly express the Necessity of Divine Grace for the Conversion of Sinners (as it doth,) the mere Consideration of the state of humane Nature would make me believe it, supposing that any Part of Mankind be designed to be fitted for Heaven.
So that if the Scripture did not so plainly express the Necessity of Divine Grace for the Conversion of Sinners (as it does,) the mere Consideration of the state of humane Nature would make me believe it, supposing that any Part of Mankind be designed to be fitted for Heaven.
For although the Difficulties be not alike in all, yet, of one kind or other, they are such as cannot be overcome by our selves, without the Power of Divine Grace Exciting, Preventing, and Assisting of us.
For although the Difficulties be not alike in all, yet, of one kind or other, they Are such as cannot be overcome by our selves, without the Power of Divine Grace Exciting, Preventing, and Assisting of us.
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(2.) Having thus shewed what Difficulties there are which arise from the different Circumstances of Times and Persons, I am now to consider those which arise from the Terms of Salvation, which are common to all Persons and Times.
(2.) Having thus showed what Difficulties there Are which arise from the different circumstances of Times and Persons, I am now to Consider those which arise from the Terms of Salvation, which Are Common to all Persons and Times.
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Some of them indeed have thought it repugnant to common Sense, to call those happy who were under great Calamities, i. e. who were, in the Sence of Mankind, miserable:
some of them indeed have Thought it repugnant to Common Sense, to call those happy who were under great Calamities, i. e. who were, in the Sense of Mankind, miserable:
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These are some things which the Moralists agreed in, which may be of great use to us for clearing the Christian Doctrine in this Matter about the Difficulty of attaining Salvation.
These Are Some things which the Moralists agreed in, which may be of great use to us for clearing the Christian Doctrine in this Matter about the Difficulty of attaining Salvation.
and so order his Thoughts and Actions that he may attain it. And therefore the dissolute and careless Liver, that minds or thinks of nothing but Eating,
and so order his Thoughts and Actions that he may attain it. And Therefore the dissolute and careless Liver, that minds or thinks of nothing but Eating,
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and Drinking, and Sleeping, and passing away his Time, was no more capable of Happiness than a Brute, which exceeds him in that which he accounts the Happiness of Life.
and Drinking, and Sleeping, and passing away his Time, was no more capable of Happiness than a Brutus, which exceeds him in that which he accounts the Happiness of Life.
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For, according to their different Notions, they had different Maxims, or Rules of Practice, either as to Vertue or Pleasure, and as Men did observe these, they were nearer to their Happiness:
For, according to their different Notions, they had different Maxims, or Rules of Practice, either as to Virtue or Pleasure, and as Men did observe these, they were nearer to their Happiness:
But when they considered the Force of natural Inclinations, they found it was no easie Matter to make the unreasonable Part to be governed by the Reasonable.
But when they considered the Force of natural Inclinations, they found it was no easy Matter to make the unreasonable Part to be governed by the Reasonable.
(4.) That those who consulted most the Ease and Pleasure of Mankind, were forced to put Men upon some hard and unpleasant things to make any thing like Happiness to consist in Pleasure.
(4.) That those who consulted most the Ease and Pleasure of Mankind, were forced to put Men upon Some hard and unpleasant things to make any thing like Happiness to consist in Pleasure.
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So that all were agreed, that it was impossible to attain to any thing that looked like Happiness without some real Difficulty, which was necessary to be undergone, altho' the Success were uncertain.
So that all were agreed, that it was impossible to attain to any thing that looked like Happiness without Some real Difficulty, which was necessary to be undergone, although the Success were uncertain.
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And those who refined Pleasure so much, as to make it a Happiness fit for Mankind to own, did make a Happiness just as they made their Gods, viz. a Fine, Subtil, Airy, Pleasant No-thing,
And those who refined Pleasure so much, as to make it a Happiness fit for Mankind to own, did make a Happiness just as they made their God's, viz. a Fine, Subtle, Airy, Pleasant Nothing,
Such is the Condition of the World without us here, and of the Passions and Infirmities within us, that it is a vain thing to expect a true Happiness to be enjoyed in this Life;
Such is the Condition of the World without us Here, and of the Passion and Infirmities within us, that it is a vain thing to expect a true Happiness to be enjoyed in this Life;
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and the Way that leads thither, and the Difficulties he is like to meet with? Which make another kind of Impression than the former dry Speculation did.
and the Way that leads thither, and the Difficulties he is like to meet with? Which make Another kind of Impression than the former dry Speculation did.
If a Man doth not think Heaven worth all the Pains and Difficulties which lie in our way to it, he never yet had one serious and becoming thought concerning it.
If a Man does not think Heaven worth all the Pains and Difficulties which lie in our Way to it, he never yet had one serious and becoming Thought Concerning it.
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I mean such whose Difficulty doth not arise from accidental outward Circumstances; but from a Respect to the present State and Condition of humane Nature. Such as,
I mean such whose Difficulty does not arise from accidental outward circumstances; but from a Respect to the present State and Condition of humane Nature. Such as,
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There is a sort of Displeasure against Sin, which is consistent with the Practice of it, which is called by the Casuists, Attritio Impoenitentium; but they say it is without a Purpose of forsaking it,
There is a sort of Displeasure against since, which is consistent with the Practice of it, which is called by the Casuists, Attrition Impenitent; but they say it is without a Purpose of forsaking it,
if there be such a Purpose that they say is Attritio Poenitentium; but if it be an ineffectual Purpose, the Scripture no where calls it Repentance. For as long as the habitual Practice continues, it is certain that Man's love to his Sin exceeds his Hatred of it;
if there be such a Purpose that they say is Attrition Penitence; but if it be an ineffectual Purpose, the Scripture no where calls it Repentance. For as long as the habitual Practice continues, it is certain that Man's love to his since exceeds his Hatred of it;
and what Repentance can that be which is consistent with a prevailing Love of Sin? When Persons were first made Christians, their Repentance was easily discerned,
and what Repentance can that be which is consistent with a prevailing Love of since? When Persons were First made Christians, their Repentance was Easily discerned,
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but when Men have accustomed themselves to sin under a Profession to renounce their Sins, it is a harder Matter to find out the Sincerity of their Repentance as to those Sins.
but when Men have accustomed themselves to since under a Profession to renounce their Sins, it is a harder Matter to find out the Sincerity of their Repentance as to those Sins.
For there are some Sins which all agree to be Sins, yet it is a hard Matter to convince Persons that they are guilty of them, such as Hypocrisie, Schism, and Idolatry, which Men will find something to excuse themselves from, notwithstanding the clearest Evidence against them.
For there Are Some Sins which all agree to be Sins, yet it is a hard Matter to convince Persons that they Are guilty of them, such as Hypocrisy, Schism, and Idolatry, which Men will find something to excuse themselves from, notwithstanding the Clearest Evidence against them.
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as is common in the Case of Pride, and Envy, and Covetousness, and Superstition. It cannot be supposed that Persons should so particularly repent of such Sins which they are not sensible of;
as is Common in the Case of Pride, and Envy, and Covetousness, and Superstition. It cannot be supposed that Persons should so particularly Repent of such Sins which they Are not sensible of;
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and a strong Inclination to Evil. There are some Sins that are gross and notorious, of which St. Paul saith, The lusts of the Flesh are manifest; i. e.
and a strong Inclination to Evil. There Are Some Sins that Are gross and notorious, of which Saint Paul Says, The Lustiest of the Flesh Are manifest; i. e.
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I mean, to the Vanities of this World, of which the Apostle hath said, If any Man loves it, the love of the Father is not in him. But this is a hard Point:
I mean, to the Vanities of this World, of which the Apostle hath said, If any Man loves it, the love of the Father is not in him. But this is a hard Point:
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Where is this Love of God to be found? It is no very hard Matter to work up a heated and devout Imagination to the Fancy of Raptures and Ecstasies and Mystical Unions;
Where is this Love of God to be found? It is no very hard Matter to work up a heated and devout Imagination to the Fancy of Raptures and Ecstasies and Mystical Unions;
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For even those who have most corrupted the Doctrine of Repentance do confess, that there can be no true Contrition for Sin, which is not founded on the Love of God as the Principle of it,
For even those who have most corrupted the Doctrine of Repentance do confess, that there can be no true Contrition for since, which is not founded on the Love of God as the Principle of it,
and however they have dangerously flattered and deceived those who are so weak to believe them, that Attrition with the Sacrament of Penance is sufficient to put Men into the State of Grace;
and however they have dangerously flattered and deceived those who Are so weak to believe them, that Attrition with the Sacrament of Penance is sufficient to put Men into the State of Grace;
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And whither then should the most Natural Stream of our Affections run, but towards him? What do we mean to suffer so much Earth and Filthiness to obstruct the free Passage of them in their most proper Course? What can we meet with in this deceitfull World, that can bear the least Proportion to such infinite Goodness? Oh what a difference is there between our Reason and our Love? We verily believe that God deserves our Love above all things,
And whither then should the most Natural Stream of our Affections run, but towards him? What do we mean to suffer so much Earth and Filthiness to obstruct the free Passage of them in their most proper Course? What can we meet with in this deceitful World, that can bear the least Proportion to such infinite goodness? O what a difference is there between our Reason and our Love? We verily believe that God deserves our Love above all things,
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and all our Difficulty in the Practice of it can never make us think it is unreasonable to love him above all things, without whom nothing can make us happy,
and all our Difficulty in the Practice of it can never make us think it is unreasonable to love him above all things, without whom nothing can make us happy,
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Again, Dearly beloved, I beseech you, as Strangers and Pilgrims, abstain from fleshly lusts which war against the Soul. And again, That he no longer should live the rest of his time in the flesh, to the lusts of Men,
Again, Dearly Beloved, I beseech you, as Strangers and Pilgrim's, abstain from fleshly Lustiest which war against the Soul. And again, That he no longer should live the rest of his time in the Flesh, to the Lustiest of Men,
by avoiding all known and wilfull Sins, and doing all our Duties to God in such a Manner as our Conscience cannot charge us with gross Neglect or Insincerity.
by avoiding all known and wilful Sins, and doing all our Duties to God in such a Manner as our Conscience cannot charge us with gross Neglect or Insincerity.
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and express, and necessary Duties of Religion, yet they tend so much to keep up the Life and Spirit of it, that a general Design of Holiness is enough to recommend them.
and express, and necessary Duties of Religion, yet they tend so much to keep up the Life and Spirit of it, that a general Design of Holiness is enough to recommend them.
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As to positive Duties of Religion, we cannot exactly fix the Time, and Measure, and Season of their Performance, which must vary according to Circumstances;
As to positive Duties of Religion, we cannot exactly fix the Time, and Measure, and Season of their Performance, which must vary according to circumstances;
But if all these Duties be so necessary to our being saved, and we lie under such Difficulties as to the Performance of them, their appearing to be reasonable makes our Condition so much worse:
But if all these Duties be so necessary to our being saved, and we lie under such Difficulties as to the Performance of them, their appearing to be reasonable makes our Condition so much Worse:
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but what then, if our Moral Indispositions make these useless to our Spiritual Advantage? A Man that is like to be stifled in a large Vessel full of Downy Feathers, canno• complain of the hardness of what he lies upon,
but what then, if our Moral Indispositions make these useless to our Spiritual Advantage? A Man that is like to be stifled in a large Vessel full of Downy Feathers, canno• complain of the hardness of what he lies upon,
our evil Habits, and corrupt Inclinations, have nothing that feels hard or troublesome to us; but if we cannot overcome them, they will certainly ruine and destroy us.
our evil Habits, and corrupt Inclinations, have nothing that feels hard or troublesome to us; but if we cannot overcome them, they will Certainly ruin and destroy us.
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For that which is not only hard, but impossible to us, in our own strength, may, by the mighty Power of Divine Grace, become not only possible but easie to us:
For that which is not only hard, but impossible to us, in our own strength, may, by the mighty Power of Divine Grace, become not only possible but easy to us:
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and the blessed Effect of inward Peace, which follows sincere Obedience, even his Yoke, which keeps us most in, may be said to be easie, and his Burthen, which sits hardest upon us, may be said to be light. III.
and the blessed Effect of inward Peace, which follows sincere obedience, even his Yoke, which keeps us most in, may be said to be easy, and his Burden, which sits Hardest upon us, may be said to be Light. III.
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For however they may flatter themselves with vain and presumptuous hopes, there is no more ground to think that the Righteous shall be saved, than that the Ungodly and Sinner shall not.
For however they may flatter themselves with vain and presumptuous hope's, there is no more ground to think that the Righteous shall be saved, than that the Ungodly and Sinner shall not.
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But what Comfort is it (may some say) to hear that the Righteous are scarcely saved, when we are so conscious to our selves of our own Unrighteousness? If we could think our selves righteous before God, there were some hopes, but we are Sinners;
But what Comfort is it (may Some say) to hear that the Righteous Are scarcely saved, when we Are so conscious to our selves of our own Unrighteousness? If we could think our selves righteous before God, there were Some hope's, but we Are Sinners;
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for St. Peter mentions their former lusts, and working the Will of the Gentiles in lasciviousness, lusts, excess of Wine, Revellings, Banquetings, and abominable Idolatries.
for Saint Peter mentions their former Lustiest, and working the Will of the Gentiles in lasciviousness, Lustiest, excess of Wine, Revellings, Banquetings, and abominable Idolatries.
as to publish a general and irreversible Decree of Damnation to all, for all have sinned and come short of the glory of God. From whence the Apostle well argues, that Men cannot save themselves:
as to publish a general and irreversible decree of Damnation to all, for all have sinned and come short of the glory of God. From whence the Apostle well argues, that Men cannot save themselves:
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But God of his infinite Pity and Mercy towards the deplorable Condition of Mankind, hath found out a way to save them, by the Redemption which is in Christ Jesus, whom he hath made a propitiation for their sins.
But God of his infinite Pity and Mercy towards the deplorable Condition of Mankind, hath found out a Way to save them, by the Redemption which is in christ jesus, whom he hath made a propitiation for their Sins.
Although therefore as to our selves we have no hopes, yet herein God hath magnified his abundant Love towards Sinners, that although they have sinned to a high Degree,
Although Therefore as to our selves we have no hope's, yet herein God hath magnified his abundant Love towards Sinners, that although they have sinned to a high Degree,
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IF Solomon had said, Rejoyce not, O young man, in thy youth, neither let thy heart chear thee in the days of thy youth; walk not in the way of thine heart,
IF Solomon had said, Rejoice not, Oh young man, in thy youth, neither let thy heart cheer thee in the days of thy youth; walk not in the Way of thine heart,
for know thou, that for all these things God will bring thee into Judgment, the Sense had been so easie and plain, that there had been no Appearance of Difficulty in reconciling one Part with the other:
for know thou, that for all these things God will bring thee into Judgement, the Sense had been so easy and plain, that there had been no Appearance of Difficulty in reconciling one Part with the other:
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And this had been very becoming the wise Man towards the Conclusion of his Book, wherein he had not only before set forth the several Vanities of humane Life;
And this had been very becoming the wise Man towards the Conclusion of his Book, wherein he had not only before Set forth the several Vanities of humane Life;
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But how then comes he in this Verse to seem rather to give a Permission to young Men in the time of Youth to indulge themselves in their Mirth and Vanity? Rejoyce, O young Man, in thy Youth, &c. Some think that the wise Man only derides and exposes them for their Folly in so doing;
But how then comes he in this Verse to seem rather to give a Permission to young Men in the time of Youth to indulge themselves in their Mirth and Vanity? Rejoice, Oh young Man, in thy Youth, etc. some think that the wise Man only derides and exposes them for their Folly in so doing;
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but that seems not agreeable with the grave and serious Advice which follows. And we find nothing like Irony; or Sarcasm in any Part of the foregoing Book;
but that seems not agreeable with the grave and serious advice which follows. And we find nothing like Irony; or Sarcasm in any Part of the foregoing Book;
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for he begins it with a Tragical Exclamation against the Vanities of humane Life; Vanity of Vanities, saith the Preacher, Vanity of Vanities: all is Vanity.
for he begins it with a Tragical Exclamation against the Vanities of humane Life; Vanity of Vanities, Says the Preacher, Vanity of Vanities: all is Vanity.
and, which was needfull to maintain all this, Abundance of Silver and Gold. But what a melancholy Reflection doth he make on all these Pleasures of Life? Then I looked on all the works that my hands had wrought,
and, which was needful to maintain all this, Abundance of Silver and Gold. But what a melancholy Reflection does he make on all these Pleasures of Life? Then I looked on all the works that my hands had wrought,
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What incouragement then could the wise-Man, after so much Experience of the World, give to young Men here in the Text, to rejoyce in the days of their Youth,
What encouragement then could the wise-Man, After so much Experience of the World, give to young Men Here in the Text, to rejoice in the days of their Youth,
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What then is the meaning of these words? For this, we are to observe, that the Preacher having declared his own main Scope and Design in the beginning and conclusion of his Book, brings in sometimes the different Senses which Mankind are apt to have concerning the Happiness of Life.
What then is the meaning of these words? For this, we Are to observe, that the Preacher having declared his own main Scope and Design in the beginning and conclusion of his Book, brings in sometime the different Senses which Mankind Are apt to have Concerning the Happiness of Life.
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And that is the Reason that we meet with such different Expressions concerning it. In one Place it is said, that there is no better thing under the Sun,
And that is the Reason that we meet with such different Expressions Concerning it. In one Place it is said, that there is no better thing under the Sun,
How can such Passages as these be reconciled, if we look on them as expressing the Sense of the same Person? But if we allow them to be the different Notions of two sorts of Men in this World, they are easie to be understood, although not to be reconciled.
How can such Passages as these be reconciled, if we look on them as expressing the Sense of the same Person? But if we allow them to be the different Notions of two sorts of Men in this World, they Are easy to be understood, although not to be reconciled.
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but as a full Description of that Method of Living, which the jolly and voluptuous Corrupters of Youth would instruct them in, Rejoyce, O young Man, in thy Youth, and let thine heart chear thee, &c. II. We have here the most powerfull Check and Restraint laid upon all these sensual Inclinations of Youth.
but as a full Description of that Method of Living, which the jolly and voluptuous Corrupters of Youth would instruct them in, Rejoice, Oh young Man, in thy Youth, and let thine heart cheer thee, etc. II We have Here the most powerful Check and Restraint laid upon all these sensual Inclinations of Youth.
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Which words are the wise Man's Correction of the foregoing Liberty, or the Curb which Reason and Religion give to the pursuit of Natural Inclinations, wherein every Word hath its force,
Which words Are the wise Man's Correction of the foregoing Liberty, or the Curb which Reason and Religion give to the pursuit of Natural Inclinations, wherein every Word hath its force,
Therefore you have all the Reason in the world to consider what you do, since every thing will be brought to Judgment, whether it be good or evil, as Solomon concludes this Book.
Therefore you have all the Reason in the world to Consider what you do, since every thing will be brought to Judgement, whither it be good or evil, as Solomon concludes this Book.
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yet there are some Actions of Vertue so agreeable to Mankind, and some Vices •o loathsome and deformed, that there would be sufficient cause for them to love the one and to abhorr the other.
yet there Are Some Actions of Virtue so agreeable to Mankind, and Some Vices •o loathsome and deformed, that there would be sufficient cause for them to love the one and to abhor the other.
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and no God to make them, (which is most absurd and unreasonable,) yet we must suppose these Beings to have Natures and Properties distinct from each other;
and no God to make them, (which is most absurd and unreasonable,) yet we must suppose these Beings to have Nature's and Properties distinct from each other;
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and gives us both our Beings and the Comforts of our Lives, it is most absurd to suppose it not to be a fault to hate his Goodness, or to despise his Mercy;
and gives us both our Beings and the Comforts of our Lives, it is most absurd to suppose it not to be a fault to hate his goodness, or to despise his Mercy;
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And there are such common Principles of Morality arising from our necessary Relation to God and each other, which are of so clear and convincing Evidence, that every one that considers them will grant that wicked Men may as well go about to dispute their Beings as their Sins;
And there Are such Common Principles of Morality arising from our necessary Relation to God and each other, which Are of so clear and convincing Evidence, that every one that considers them will grant that wicked Men may as well go about to dispute their Beings as their Sins;
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It is a dreadfull Consideration to a Sinner, that God knows all his false Steps, all his secret Sins, all his Falshood and Dissimulation with God and Men:
It is a dreadful Consideration to a Sinner, that God knows all his false Steps, all his secret Sins, all his Falsehood and Dissimulation with God and Men:
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and not only so, but to have every Circumstance examin'd, and every Action scanned, and that by the great Judge of all the World, whom nothing can escape, nothing can deceive, nothing can withstand;
and not only so, but to have every Circumstance examined, and every Actium scanned, and that by the great Judge of all the World, whom nothing can escape, nothing can deceive, nothing can withstand;
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But notwithstanding these and many other Expressions to the same purpose in Scripture, wherein God hath declared that he will certainly Judge the World in Righteousness at the Great Day;
But notwithstanding these and many other Expressions to the same purpose in Scripture, wherein God hath declared that he will Certainly Judge the World in Righteousness At the Great Day;
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(1.) How a Matter of so great Importance as a Judgment to come makes so little Impression on the Minds of the generality of Mankind, who profess to believe it.
(1.) How a Matter of so great Importance as a Judgement to come makes so little Impression on the Minds of the generality of Mankind, who profess to believe it.
(1.) How a thing of so great Importance as God's bringing us into Judgment comes to make so little Impression on the Minds of the generality of those who profess to believe it,
(1.) How a thing of so great Importance as God's bringing us into Judgement comes to make so little Impression on the Minds of the generality of those who profess to believe it,
but there is another thing then which we are to give an Account of, viz. how it comes to pass that so great and so weighty Doctrines, being received and allowed to be true, make so little Impression on the Generality of Mankind;
but there is Another thing then which we Are to give an Account of, viz. how it comes to pass that so great and so weighty Doctrines, being received and allowed to be true, make so little Impression on the Generality of Mankind;
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(3.) A General Presumption upon God's Mercy towards Mankind on the Account of the Frailty of humane Nature, notwithstanding the severity of his Threatnings in Scripture.
(3.) A General Presumption upon God's Mercy towards Mankind on the Account of the Frailty of humane Nature, notwithstanding the severity of his Threatenings in Scripture.
We flatter and please our selves with the thoughts that we are Intelligent and Considering Beings, when, it may be, Considering (especially as to Matters of greatest Consequence) is one of the things which Mankind have the greatest Aversion to.
We flatter and please our selves with the thoughts that we Are Intelligent and Considering Beings, when, it may be, Considering (especially as to Matters of greatest Consequence) is one of the things which Mankind have the greatest Aversion to.
The Pomp and Grandeur of the World, the Gaity and Splendour of Living strikes their Fancies with such vehement Impressions, that scarce any thing else gets into their Minds, or sinks deep into them.
The Pomp and Grandeur of the World, the Gaity and Splendour of Living strikes their Fancies with such vehement Impressions, that scarce any thing Else gets into their Minds, or sinks deep into them.
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This, after all the Instructions of Philosophers, the Declamations of Heathen and Christian Orators, and the far more powerfull Arguments of the wisest and best of Men, recorded in Holy Scripture, is still the great Idol of Mankind, which they serve and worship with the truest and warmest Devotion.
This, After all the Instructions of Philosophers, the Declamations of Heathen and Christian Orators, and the Far more powerful Arguments of the Wisest and best of Men, recorded in Holy Scripture, is still the great Idol of Mankind, which they serve and worship with the Truest and warmest Devotion.
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All other things, how great and weighty soever in themselves, yet are really look'd on by them as a sort of Metaphysical Abstracted Notions of things invisible and immaterial, quite out of the reach of their Imagination, which may serve for the Amusement of some,
All other things, how great and weighty soever in themselves, yet Are really looked on by them as a sort of Metaphysical Abstracted Notions of things invisible and immaterial, quite out of the reach of their Imagination, which may serve for the Amusement of Some,
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and the Affrightment of others, and the Entertainment of Speculative Minds; but, how to raise themselves in the World, to appear Great, and have many Dependents;
and the Affrightment of Others, and the Entertainment of Speculative Minds; but, how to raise themselves in the World, to appear Great, and have many Dependents;
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But unless there be something in humane Nature which makes it very apt to be deceived by such things, it were strange the Devil should think to prevail on our Saviour by them.
But unless there be something in humane Nature which makes it very apt to be deceived by such things, it were strange the devil should think to prevail on our Saviour by them.
And can there be any greater Argument of the want of Consideration, than for Persons to suffer themselves to be so easily and so fatally cheated? It is a wise Observation of Aristotle, that True Knowledge and Wisdom lies most in settling and fixing the Mind.
And can there be any greater Argument of the want of Consideration, than for Persons to suffer themselves to be so Easily and so fatally cheated? It is a wise Observation of Aristotle, that True Knowledge and Wisdom lies most in settling and fixing the Mind.
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nor the close and mathematical Deductions of Reason which make a wise Man, but the having a calm and composed Temper of Mind, the subduing our Passions,
nor the close and mathematical Deductions of Reason which make a wise Man, but the having a Cam and composed Temper of Mind, the subduing our Passion,
For if they would but lay both Worlds in the Balance one against the other, they would soon discover the wonderfull Folly of preferring that which this World accounts Happiness before that which is offered to our Choice in another.
For if they would but lay both World's in the Balance one against the other, they would soon discover the wonderful Folly of preferring that which this World accounts Happiness before that which is offered to our Choice in Another.
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where alone that good is to be sound which can make us truly happy, and is to be enjoyed in that Fulness, that Purity, that Certainty which makes it fit for the wisest and most considering Men to preferr above a present Happiness,
where alone that good is to be found which can make us truly happy, and is to be enjoyed in that Fullness, that Purity, that Certainty which makes it fit for the Wisest and most considering Men to prefer above a present Happiness,
Indeed, if God made it absolutely necessary in order to future Happiness for us to forego all the natural Pleasures and innocent Delights of this Life, the Terms would be much harder,
Indeed, if God made it absolutely necessary in order to future Happiness for us to forego all the natural Pleasures and innocent Delights of this Life, the Terms would be much harder,
for there is really greater Pleasure of Sense when Nature craves necessary Sustenance, than what the most voluptuous Epicurean enjoys in all his Contrivances,
for there is really greater Pleasure of Sense when Nature craves necessary Sustenance, than what the most voluptuous Epicurean enjoys in all his Contrivances,
And upon the forbearance of what is so, joyned with our entire dependence upon himself for it, (which the Scripture calls Faith working by Love,) he hath made the gracious Offer of Eternal Happiness.
And upon the forbearance of what is so, joined with our entire dependence upon himself for it, (which the Scripture calls Faith working by Love,) he hath made the gracious Offer of Eternal Happiness.
but in the common and ordinary Case of Mankind, he requires no more than our avoiding those Excesses in pleasing our Appetites which Nature and Reason condemn.
but in the Common and ordinary Case of Mankind, he requires no more than our avoiding those Excesses in pleasing our Appetites which Nature and Reason condemn.
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The Epicurean Philosophers, who managed the Theory of Pleasure with the greatest Art, so as it might look like a proper happiness for Mankind, found two things absolutely necessary in order to it.
The Epicurean Philosophers, who managed the Theory of Pleasure with the greatest Art, so as it might look like a proper happiness for Mankind, found two things absolutely necessary in order to it.
For as long as these sunk into their Minds, they must rob them of that inward Tranquillity, without which it were a vain thing so much as to talk of Happiness.
For as long as these sunk into their Minds, they must rob them of that inward Tranquillity, without which it were a vain thing so much as to talk of Happiness.
Those who place their Happiness in eating and drinking well (as they call it) and other sensual Delights, which can never be enjoyed when this Life is ended, have but a melancholy Prospect into another World;
Those who place their Happiness in eating and drinking well (as they call it) and other sensual Delights, which can never be enjoyed when this Life is ended, have but a melancholy Prospect into Another World;
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for they are shut out from the very Possibility of being happy in their own Sense, (unless they would believe the Eastern Impostour;) but when they once come to apprehend that there is no Pleasure to make them happy but what is seated in the Body, they are apt to conclude that when that dies, there is an end of all,
for they Are shut out from the very Possibility of being happy in their own Sense, (unless they would believe the Eastern Impostor;) but when they once come to apprehend that there is no Pleasure to make them happy but what is seated in the Body, they Are apt to conclude that when that die, there is an end of all,
but rather choose to return to their former Opiates, than undergo the trouble of an effectual Cure by a hearty Repentance and coming to themselves, as the prodigal Son in the Parable did,
but rather choose to return to their former Opiates, than undergo the trouble of an effectual Cure by a hearty Repentance and coming to themselves, as the prodigal Son in the Parable did,
It is a wonder, how a Man of such a tender Conscience in other things, should continue so long under the Guilt of these Enormities, without being awakened to Repentance:
It is a wonder, how a Man of such a tender Conscience in other things, should continue so long under the Gilded of these Enormities, without being awakened to Repentance:
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Did he not know these to be great Sins? And did not his Conscience charge him with the Guilt of them? How came he then to need a Prophet to be sent to him,
Did he not know these to be great Sins? And did not his Conscience charge him with the Gilded of them? How Come he then to need a Prophet to be sent to him,
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and to deal so plainly with him, as to tell him Thou art the Man? But this is a plain Evidence, how much the Pleasures of Sin are apt to stupifie Men's Consciences so far, that unless God by his Grace be pleased to awaken them thoroughly, they never come to a sincere and hearty Repentance.
and to deal so plainly with him, as to tell him Thou art the Man? But this is a plain Evidence, how much the Pleasures of since Are apt to stupify Men's Consciences so Far, that unless God by his Grace be pleased to awaken them thoroughly, they never come to a sincere and hearty Repentance.
David saw nothing more as to the Guilt of his Sins, when he penn'd his 51st Psalm, than his own Reason and Natural Conscience might inform him before;
David saw nothing more as to the Gilded of his Sins, when he penned his 51st Psalm, than his own Reason and Natural Conscience might inform him before;
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The first thing which Sinners, in the Heat of their Youth, and Pursuit of their Lusts, aim at, is to think as little as may be of what they are doing,
The First thing which Sinners, in the Heat of their Youth, and Pursuit of their Lustiest, aim At, is to think as little as may be of what they Are doing,
then he is ready to hearken with Pleasure to any Raileries against Religion and Morality; and admires the Wit of any one who dares say a bold and sharp thing against the Wisdom of all Ages,
then he is ready to harken with Pleasure to any Raileries against Religion and Morality; and admires the Wit of any one who dares say a bold and sharp thing against the Wisdom of all Ages,
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But suppose after all, the terrible and frequent Expressions of Scripture concerning the Day of Judgment, joyned with the Reasonableness of the thing, do make such Impression on their Minds that they cannot wholly shake off the Fears and Apprehensions of it,
But suppose After all, the terrible and frequent Expressions of Scripture Concerning the Day of Judgement, joined with the Reasonableness of the thing, do make such Impression on their Minds that they cannot wholly shake off the Fears and Apprehensions of it,
and therefore they are willing to suppose, that however God, to keep the World in awe, hath threatned them with the dreadfull Severities of the Great Day,
and Therefore they Are willing to suppose, that however God, to keep the World in awe, hath threatened them with the dreadful Severities of the Great Day,
so they hope, or believe, (or are willing to do so) that God at the Great Day will not proceed according to the Rigour which he hath threatned to use.
so they hope, or believe, (or Are willing to do so) that God At the Great Day will not proceed according to the Rigour which he hath threatened to use.
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Besides, such is the Strictness and Purity of the Law of God, and so great the Weakness and Disability, the Ignorance and Inadvertency of Mankind, that if God will make no Allowance for humane Frailty, who can stand before his Tribunal? And,
Beside, such is the Strictness and Purity of the Law of God, and so great the Weakness and Disability, the Ignorance and Inadvertency of Mankind, that if God will make no Allowance for humane Frailty, who can stand before his Tribunal? And,
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if any Allowance be made for Sins of Infirmity, there are so many Abatements to be made for Sins committed through sudden Passion, through Mistake, through the unavoidable Impotency of humane Nature in this degenerate Condition, that the Severity of that Day is not much to be feared.
if any Allowance be made for Sins of Infirmity, there Are so many Abatements to be made for Sins committed through sudden Passion, through Mistake, through the unavoidable Impotency of humane Nature in this degenerate Condition, that the Severity of that Day is not much to be feared.
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1. That God will certainly Judge the World in Righteousness; and therefore none shall have Cause to complain of the Harshness or Severity of his Proceedings.
1. That God will Certainly Judge the World in Righteousness; and Therefore none shall have Cause to complain of the Harshness or Severity of his Proceedings.
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2. None shall suffer at that Day, but for their wilfull Impenitency, and obstinate Continuance in Sin. For, this is not only agreeable to the Mercifull Nature of God, to forgive repenting Sinners;
2. None shall suffer At that Day, but for their wilful Impenitency, and obstinate Continuance in Sin. For, this is not only agreeable to the Merciful Nature of God, to forgive repenting Sinners;
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Some Men's Capacities, Opportunities and Helps have very much exceeded others; some have broken through stronger Convictions and more powerfull Assistances of Grace than others;
some Men's Capacities, Opportunities and Helps have very much exceeded Others; Some have broken through Stronger Convictions and more powerful Assistances of Grace than Others;
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And as it is reasonable that Persons suffer for their obstinate Continuance in Sin, so that they should suffer according to the Degrees and Circumstances of it.
And as it is reasonable that Persons suffer for their obstinate Continuance in since, so that they should suffer according to the Degrees and circumstances of it.
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after so many and great Provocations? Could Heaven stoop lower than it hath done to vile and ungratefull Sinners? When the Son of God came down from Heaven on purpose to reconcile God and Man together:
After so many and great Provocations? Could Heaven stoop lower than it hath done to vile and ungrateful Sinners? When the Son of God Come down from Heaven on purpose to reconcile God and Man together:
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When after all this Men do rather preferr the present Pleasures of Sin, before all that Happiness which God so freely offers, is it any Injustice in him to suffer them for ever to be deprived of that which they so wilfully,
When After all this Men do rather prefer the present Pleasures of since, before all that Happiness which God so freely offers, is it any Injustice in him to suffer them for ever to be deprived of that which they so wilfully,
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What Vengeance beyond this God may inflict, we now know not, (may none of us ever know it!) but we are sure it will never exceed the Proportion and Desert of their Sins.
What Vengeance beyond this God may inflict, we now know not, (may none of us ever know it!) but we Are sure it will never exceed the Proportion and Desert of their Sins.
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2. It remains now only to shew by what means God's bringing us to Judgment may make a deeper Impression upon our Minds; By considering these two things:
2. It remains now only to show by what means God's bringing us to Judgement may make a Deeper Impression upon our Minds; By considering these two things:
There were great Reason indeed to walk in the way of our hearts, and in the sight of our eyes, and never trouble our selves with what will happen at the great Day,
There were great Reason indeed to walk in the Way of our hearts, and in the sighed of our eyes, and never trouble our selves with what will happen At the great Day,
nor charge our selves with the Guilt of the Sins we have committed, how can we ever hope to escape the Scrutiny or avoid the Severity of that Day? For our Account continually increases by our Neglect of it,
nor charge our selves with the Gilded of the Sins we have committed, how can we ever hope to escape the Scrutiny or avoid the Severity of that Day? For our Account continually increases by our Neglect of it,
but there is none more sensible and which touches Men more in Point of Interest and Concernment than this of a Judgment to come. Must I then, saith a penitent Sinner, give a strict Account to God of all the evil Actions of my Life,
but there is none more sensible and which touches Men more in Point of Interest and Concernment than this of a Judgement to come. Must I then, Says a penitent Sinner, give a strict Account to God of all the evil Actions of my Life,
and suffer according to the Desert of them if I die in Impenitency? How much doth it then concern me to repent betimes, to repent in good earnest, to repent while there is hopes of Mercy!
and suffer according to the Desert of them if I die in Impenitency? How much does it then concern me to Repent betimes, to Repent in good earnest, to Repent while there is hope's of Mercy!
But what Eternal Horrour and Confusion must follow us, if we go on to slight the Opportunities he still affords us of making our Peace with him who is to be our Judge? May God therefore of his Mercy awaken us all to a timely and serious Repentance,
But what Eternal Horror and Confusion must follow us, if we go on to slight the Opportunities he still affords us of making our Peace with him who is to be our Judge? May God Therefore of his Mercy awaken us all to a timely and serious Repentance,
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IF we look into the Scope and Design of this Epistle, we shall find St. Paul at the time of writing it, under more than ordinary Apprehensions of the sad Condition of the Christian Church.
IF we look into the Scope and Design of this Epistle, we shall find Saint Paul At the time of writing it, under more than ordinary Apprehensions of the sad Condition of the Christian Church.
A sad Consideration to Timothy, who was entrusted by him with the particular Care of those in Asia! For, what Comfort could he hope for among them, who were turned away from St. Paul? Such a Defection as this must needs bring great dishonour to Religion,
A sad Consideration to Timothy, who was Entrusted by him with the particular Care of those in Asia! For, what Comfort could he hope for among them, who were turned away from Saint Paul? Such a Defection as this must needs bring great dishonour to Religion,
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They were lovers of themselves, covetous, boasters, proud, &c. But he concludes their Character with what one would have least expected from such a sort of Men, that they had a Form of Godliness.
They were lovers of themselves, covetous, boaster's, proud, etc. But he concludes their Character with what one would have least expected from such a sort of Men, that they had a From of Godliness.
and they were so far from any hopes of Amendment, that St. Paul gives that dreadfull Character of them, that they waxed worse and worse, deceiving and being deceived.
and they were so Far from any hope's of Amendment, that Saint Paul gives that dreadful Character of them, that they waxed Worse and Worse, deceiving and being deceived.
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And what now should Timothy do under such a Complication of ill Circumstances? Should he only stand still and see which way things would go? Or should he give way to Despondency and sink under the Burthen of his Fears? No, St. Paul, altho' at a Distance,
And what now should Timothy do under such a Complication of ill circumstances? Should he only stand still and see which Way things would go? Or should he give Way to Despondency and sink under the Burden of his Fears? No, Saint Paul, although At a Distance,
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or Secondarily by the Apostles, as Timothy and Titus and others) had great need of this Apostolical Spirit. For, really, the Difficulties were so great, which they were to go through, that no ordinary Measures of Courage and Resolution would serve them.
or Secondarily by the Apostles, as Timothy and Titus and Others) had great need of this Apostolical Spirit. For, really, the Difficulties were so great, which they were to go through, that no ordinary Measures of Courage and Resolution would serve them.
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yet how little Effect had both their Precepts and Example on the rest of the People either at Athens or Rome? Socrates declared a mighty Resolution rather to die than to say or do any thing unbecoming the Station God placed him in;
yet how little Effect had both their Precepts and Exampl on the rest of the People either At Athens or Room? Socrates declared a mighty Resolution rather to die than to say or do any thing unbecoming the Station God placed him in;
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and the Artifice they were put to, lost the force of the best Part of their Philosophy; which they so mixed with Numbers and Figures and abstracted Speculations, that it became a Mystery, instead of a plain Design to reform the Manners of Men.
and the Artifice they were put to, lost the force of the best Part of their Philosophy; which they so mixed with Numbers and Figures and abstracted Speculations, that it became a Mystery, instead of a plain Design to reform the Manners of Men.
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for it caused such a disorder in his Mind as affected his Body, for, Felix trembled: And then he thought it best to dismiss him to a more convenient Season, which never came, that we read of.
for it caused such a disorder in his Mind as affected his Body, for, Felix trembled: And then he Thought it best to dismiss him to a more convenient Season, which never Come, that we read of.
For, in Origen 's time, a very inconsiderable Number of their Disciples were left. But though the plain Simplicity of the Gospel met with Persecutions on all hands;
For, in Origen is time, a very inconsiderable Number of their Disciples were left. But though the plain Simplicity of the Gospel met with Persecutions on all hands;
The Moralists speak much of an excellent Vertue, which they call Magnanimity: which implies such a Greatness of Mind, that it carries a Man on in doing what becomes him, without being discouraged by the Fears of what may befall him in it.
The Moralists speak much of an excellent Virtue, which they call Magnanimity: which Implies such a Greatness of Mind, that it carries a Man on in doing what becomes him, without being discouraged by the Fears of what may befall him in it.
There are some Constitutions by Reason of their dark and confused and melancholy Apprehensions of things, can never get out of the Labyrinth of their own Fears.
There Are Some Constitutions by Reason of their dark and confused and melancholy Apprehensions of things, can never get out of the Labyrinth of their own Fears.
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Aristotle, who considered the Nature of Moral Vertues, as well as any Man, saith, there can be no Magnanimity without Simplicity and Truth. And Cicero saith, Men of Courage and Magnanimity, are Men of Simplicity and Truth, and not given to Tricks.
Aristotle, who considered the Nature of Moral Virtues, as well as any Man, Says, there can be no Magnanimity without Simplicity and Truth. And Cicero Says, Men of Courage and Magnanimity, Are Men of Simplicity and Truth, and not given to Tricks.
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the Fox is sensible he hath not strength enough for his own Security, and therefore tries all other ways to compass his End. A Spirit of Magnanimity is above all little Arts and Shifts, which tend only to some mean and pitifull End, not worthy to be regarded.
the Fox is sensible he hath not strength enough for his own Security, and Therefore tries all other ways to compass his End. A Spirit of Magnanimity is above all little Arts and Shifts, which tend only to Some mean and pitiful End, not worthy to be regarded.
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but it is really a Greatness of Mind which makes a good and wise Man despise such things as unbecoming that true Greatness which lies in a generous Integrity:
but it is really a Greatness of Mind which makes a good and wise Man despise such things as unbecoming that true Greatness which lies in a generous Integrity:
which cunning Men can no more reach to, even when they affect it, than an Actor upon a Stage can the true Greatness of a Prince. 2. Sincere and unaffected Goodness.
which cunning Men can no more reach to, even when they affect it, than an Actor upon a Stage can the true Greatness of a Prince. 2. Sincere and unaffected goodness.
Which is that, which Aristotle calls NONLATINALPHABET, and makes absolutely necessary to Magnanimity. The first thing in the Character of a good Man among the Moralists is, that he be inwardly so;
Which is that, which Aristotle calls, and makes absolutely necessary to Magnanimity. The First thing in the Character of a good Man among the Moralists is, that he be inwardly so;
not taking upon him the Appearance and Shew of Vertue for the sake of others; but forming his Mind and Temper according to the Principles and Rules of it.
not taking upon him the Appearance and Show of Virtue for the sake of Others; but forming his Mind and Temper according to the Principles and Rules of it.
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Violent and furious Heats (although under a Pretence of Zeal for Religion) are like the furious On-sets of undisciplined Soldiers, which do more mischief by their want of Order,
Violent and furious Heats (although under a Pretence of Zeal for Religion) Are like the furious Onsets of undisciplined Soldiers, which do more mischief by their want of Order,
and then the Courage lies in the vigorous Pursuit of it: not being disheartned by difficulties, nor giving over through despondency and disappointments.
and then the Courage lies in the vigorous Pursuit of it: not being disheartened by difficulties, nor giving over through despondency and disappointments.
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It was a remarkable Saying of Socrates, which Antoninus takes notice of, That man, saith he, is of no value, who regards any thing so much as doing his Duty.
It was a remarkable Saying of Socrates, which Antoninus Takes notice of, That man, Says he, is of no valve, who regards any thing so much as doing his Duty.
If thou canst not find any thing in life, saith that excellent Emperour himself, better than Justice and Truth, a sound Mind (NONLATINALPHABET the word here used) and a discreet Courage; then make this thy great business and apply thy self to it with all thy heart.
If thou Canst not find any thing in life, Says that excellent Emperor himself, better than justice and Truth, a found Mind (the word Here used) and a discreet Courage; then make this thy great business and apply thy self to it with all thy heart.
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These things I have mention'd, not only to clear the Nature of Magnanimity; but to shew what generous Notions these Heathens had concerning the Practise of Vertue and Integrity,
These things I have mentioned, not only to clear the Nature of Magnanimity; but to show what generous Notions these heathens had Concerning the practice of Virtue and Integrity,
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thus Enoch walked with God, and Noah and Abraham: and to walk humbly with him, is to maintain a due Sense of our Distance from him and our Dependence upon him.
thus Enoch walked with God, and Noah and Abraham: and to walk humbly with him, is to maintain a due Sense of our Distance from him and our Dependence upon him.
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But the Humility of Christians in depending upon God for Assistance and Happiness is so far from being inconsistent with Magnanimity, that it is not to be had without it.
But the Humility of Christians in depending upon God for Assistance and Happiness is so Far from being inconsistent with Magnanimity, that it is not to be had without it.
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And this Dependence upon God for his Grace is no more inconsistent with Magnanimity, than a Favourite's Greatness is with his Duty and Service to his Prince.
And this Dependence upon God for his Grace is no more inconsistent with Magnanimity, than a Favourite's Greatness is with his Duty and Service to his Prince.
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2. But if he cannot please God and the World together, then this Magnanimity carries him rather to choose suffering under the World's Displeasure, than to displease God. This seems a hard Choice;
2. But if he cannot please God and the World together, then this Magnanimity carries him rather to choose suffering under the World's Displeasure, than to displease God. This seems a hard Choice;
(1.) The Necessary and unavoidable Accidents and Calamities of Life. (2.) The voluntary preferring a suffering Condition rather than sinning against God.
(1.) The Necessary and unavoidable Accidents and Calamities of Life. (2.) The voluntary preferring a suffering Condition rather than sinning against God.
The truth is, all Mankind abhorr suffering so much, that one of the great Inducements to the study of Morality of old, was to find out some Antidotes against the common Accidents of Life.
The truth is, all Mankind abhor suffering so much, that one of the great Inducements to the study of Morality of old, was to find out Some Antidotes against the Common Accidents of Life.
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whereas if they consider'd how common they were, they would learn to bear them better. But Carneades said well, Malevoli animi Solatium est turba miserorum;
whereas if they considered how Common they were, they would Learn to bear them better. But Carneades said well, Malevoli animi Solatium est turba miserorum;
as though you were the only Person in the World that underwent it? This was agreeable enough to his Humour in exposing the Folly of Mankind; which was a Subject large enough for his whole Life;
as though you were the only Person in the World that underwent it? This was agreeable enough to his Humour in exposing the Folly of Mankind; which was a Subject large enough for his Whole Life;
but those of greatest Moment, were such as are much improved by Christianity; viz. the Wisdom of Providence, the Usefulness of Trials, the Benefit of Patience,
but those of greatest Moment, were such as Are much improved by Christianity; viz. the Wisdom of Providence, the Usefulness of Trials, the Benefit of Patience,
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We have in Scripture several extraordinary Instances of this kind of Magnanimity; such as Abraham 's leaving his Kindred and Country and going he knew not whither on God's Command,
We have in Scripture several extraordinary Instances of this kind of Magnanimity; such as Abraham is leaving his Kindred and Country and going he knew not whither on God's Command,
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And truly the Magnanimity of Suffering rather than Sinning, was never so much shewn to the World as in the Case of the Primitive Christians. There were some few Heroick Instances of Suffering for Truth among the Heathens;
And truly the Magnanimity of Suffering rather than Sinning, was never so much shown to the World as in the Case of the Primitive Christians. There were Some few Heroic Instances of Suffering for Truth among the heathens;
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but they were no more to be compared with the numerous Examples of the Primitive Church than the Miracles of the Vestal Virgins were with those of the Apostles.
but they were no more to be compared with the numerous Examples of the Primitive Church than the Miracles of the Vestal Virgins were with those of the Apostles.
It could not but amaze the common sort of Spectators of Rome, who were wont to see the Gladiators, (who were either hired or condemned to that cruel Entertainment of others with their blood) to behold a sort of grave and serious Persons expose themselves to so much Torment and Cruelty,
It could not but amaze the Common sort of Spectators of Room, who were wont to see the Gladiators, (who were either hired or condemned to that cruel Entertainment of Others with their blood) to behold a sort of grave and serious Persons expose themselves to so much Torment and Cruelty,
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This was a new Spectacle to the World, and it could not but put them upon thinking what strange sort of Philosophy this was, which inspired ordinary Persons with such a Magnanimity in suffering.
This was a new Spectacle to the World, and it could not but put them upon thinking what strange sort of Philosophy this was, which inspired ordinary Persons with such a Magnanimity in suffering.
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They rather liked the Example of Aristotle than Socrates; who when the People of Athens were enraged against him, withdrew to Chalcis; and when he was upbraided with it, made a witty Excuse, that he had no mind the City of Athens should sin twice against Philosophy.
They rather liked the Exampl of Aristotle than Socrates; who when the People of Athens were enraged against him, withdrew to Chalcis; and when he was upbraided with it, made a witty Excuse, that he had no mind the city of Athens should sin twice against Philosophy.
This made such as Antoninus and others impute all their Sufferings to an invincible Obstinacy and a sort of Madness which possessed them: which had been easily confuted,
This made such as Antoninus and Others impute all their Sufferings to an invincible Obstinacy and a sort of Madness which possessed them: which had been Easily confuted,
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Aristotle hath well observed that Magnanimity doth go beyond the Consideration of Dangers. It makes a man more ready to do Kindnesses than to receive them; and to forget Injuries.
Aristotle hath well observed that Magnanimity does go beyond the Consideration of Dangers. It makes a man more ready to do Kindnesses than to receive them; and to forget Injuries.
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for he will find very little Satisfaction abroad, especially in an Age when Sincerity is almost lost ▪ when Men have used themselves to so much Hypocrisie and Dissimulation with God and Man, that they can zealously pretend to love what they would be glad to ruine,
for he will find very little Satisfaction abroad, especially in an Age when Sincerity is almost lost ▪ when Men have used themselves to so much Hypocrisy and Dissimulation with God and Man, that they can zealously pretend to love what they would be glad to ruin,
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But still true Magnanimity keeps a Man's own mind at Ease, and makes him to govern himself, as the same Philosopher observes, with due Temper and Moderation in all things.
But still true Magnanimity keeps a Man's own mind At Ease, and makes him to govern himself, as the same Philosopher observes, with due Temper and Moderation in all things.
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The more noble and generous any Tempers are, the more tender and compassionate they are, the more ready to oblige, the more easie to forgive, the more willing to be reconciled.
The more noble and generous any Tempers Are, the more tender and compassionate they Are, the more ready to oblige, the more easy to forgive, the more willing to be reconciled.
and to seek the Safety and Welfare of his Country, although it may be to the hazard of his own Life? If there be such a thing, it deserves our Regard in the first Place,
and to seek the Safety and Welfare of his Country, although it may be to the hazard of his own Life? If there be such a thing, it deserves our Regard in the First Place,
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and heartily to promote that which is our true common Interest, as we are English-men and Protestants of the Church of England; which is a great and considerable Part of the Christian Church,
and heartily to promote that which is our true Common Interest, as we Are Englishmen and Protestants of the Church of England; which is a great and considerable Part of the Christian Church,
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For saith St. Paul, (at a time when one would have thought they should have been much better inclined) All men seek their own, not the things which are Jesus Christs.
For Says Saint Paul, (At a time when one would have Thought they should have been much better inclined) All men seek their own, not the things which Are jesus Christ.
And that which makes it more deplorable is, that some Men have entertained such Suspicion and Jealousie of each other, that he that goes about to reconcile them, instead of making them Friends, is look'd on as a common Enemy.
And that which makes it more deplorable is, that Some Men have entertained such Suspicion and Jealousy of each other, that he that Goes about to reconcile them, instead of making them Friends, is looked on as a Common Enemy.
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for it is a comfortable thing to a man who travels in an ill Road and with bad Company, whom he is perpetually afraid of, to see at a distance a pleasant and safe Country, where he shall be rid of his Fears and Dangers.
for it is a comfortable thing to a man who travels in an ill Road and with bad Company, whom he is perpetually afraid of, to see At a distance a pleasant and safe Country, where he shall be rid of his Fears and Dangers.
The true Spirit of Religion seems to be buried in Men's warm Contentions about it; and some have pretended to a sort of Zeal without Conscience, to Religion without Faith,
The true Spirit of Religion seems to be buried in Men's warm Contentions about it; and Some have pretended to a sort of Zeal without Conscience, to Religion without Faith,
or to attain to that Christian Magnanimity I have been discoursing of. And there are two great Arguments which Christianity doth particularly recommend to us.
or to attain to that Christian Magnanimity I have been discoursing of. And there Are two great Arguments which Christianity does particularly recommend to us.
There will be no Hurries and Confusions, no Jealousies and Suspicions, no Piques and Animosities. The highest Regions of the Air are the most calm and serene;
There will be not Hurries and Confusions, no Jealousies and Suspicions, no Piques and Animosities. The highest Regions of the Air Are the most Cam and serene;
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all the Clouds and Storms and blustering Winds are below and arise from the Atmosphere. If our Minds were more loose from the World we should be more at quiet:
all the Clouds and Storms and blustering Winds Are below and arise from the Atmosphere. If our Minds were more lose from the World we should be more At quiet:
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If Men could learn to be content with that which they pretend was all they so long and so impatiently desired, there might be some hopes of seeing something like Peace and Unity among us:
If Men could Learn to be content with that which they pretend was all they so long and so impatiently desired, there might be Some hope's of seeing something like Peace and Unity among us:
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But if Men will not be quiet, when they have all they pretended to desire, what can we expect but further Animosities will discourage our Friends, animate our common Enemies,
But if Men will not be quiet, when they have all they pretended to desire, what can we expect but further Animosities will discourage our Friends, animate our Common Enemies,
If our Conversation were in Heaven, as it ought to be, with what Contempt should we look down upon the busie Designs, the restless Cares, the vain Hopes and the perplexing Fears of the greatest Part of Mankind? Then we should have more Peace and Tranquillity in our Minds while we live,
If our Conversation were in Heaven, as it ought to be, with what Contempt should we look down upon the busy Designs, the restless Cares, the vain Hope's and the perplexing Fears of the greatest Part of Mankind? Then we should have more Peace and Tranquillity in our Minds while we live,
What makes Children pass their time without solicitous thoughts about themselves, but the Confidence they have in the Wisdom and Care of their Parents? What makes Passengers lie down at rest in a Ship at Sea,
What makes Children pass their time without solicitous thoughts about themselves, but the Confidence they have in the Wisdom and Care of their Parents? What makes Passengers lie down At rest in a Ship At Sea,
SERMON VI. Preached at St. Laurence-Jewry, April the 7th, 1691. 1 Timothy I. 15. This is a faithfull saying and worthy of all acceptation, that Christ Jesus came into the World to save Sinners, of whom I am chief.
SERMON VI. Preached At Saint Laurence-Jewry, April the 7th, 1691. 1 Timothy I. 15. This is a faithful saying and worthy of all acceptation, that christ jesus Come into the World to save Sinners, of whom I am chief.
IF these Words were to be understood without any Restriction or Limitation that Christ Jesus came into the World to save sinners, they would overthrow the great Design of the Gospel,
IF these Words were to be understood without any Restriction or Limitation that christ jesus Come into the World to save Sinners, they would overthrow the great Design of the Gospel,
if the meer being Sinners did sufficiently qualifie them for Salvation? This indeed would be thought a Doctrine worthy of all Acceptation by the greatest Sinners; but it could not be a faithfull saying, being not agreeable either to the Nature of God,
if the mere being Sinners did sufficiently qualify them for Salvation? This indeed would be Thought a Doctrine worthy of all Acceptation by the greatest Sinners; but it could not be a faithful saying, being not agreeable either to the Nature of God,
What then? Must we look on him as the Standard and Measure of such Sinners whom Christ Jesus came to save? What will then become of all those who have been Sinners of a higher Rank than ever he was? It's true in the Verses before the Text, he sets out his Sins,
What then? Must we look on him as the Standard and Measure of such Sinners whom christ jesus Come to save? What will then become of all those who have been Sinners of a higher Rank than ever he was? It's true in the Verses before the Text, he sets out his Sins,
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for which Christ died? Is there no Expiation for any other by Jesus Christ? What will become then of all such who sin against Knowledge and Conscience,
for which christ died? Is there no Expiation for any other by jesus christ? What will become then of all such who since against Knowledge and Conscience,
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and not in Ignorance and Unbelief? Can none of these hope for Mercy by Christ Jesus, although they do truly repent? But the Blood of Christ is said elsewhere to cleanse us from all Sin;
and not in Ignorance and Unbelief? Can none of these hope for Mercy by christ jesus, although they do truly Repent? But the Blood of christ is said elsewhere to cleanse us from all since;
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For, if we leave out the last words as peculiar to his Case, yet the other contain in them a true Proposition and of the greatest Importance to Mankind;
For, if we leave out the last words as peculiar to his Case, yet the other contain in them a true Proposition and of the greatest Importance to Mankind;
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This, you may say, is a matter out of all doubt among all such who hope for Salvation by Christ Jesus; for all are agreed, that one way or other we are to be saved by him. But there is great Difficulty as to the Way of saving sinners by Christ Jesus; whether by the Doctrine and Example of the Man Christ Jesus, by the Power he attained through his Sufferings;
This, you may say, is a matter out of all doubt among all such who hope for Salvation by christ jesus; for all Are agreed, that one Way or other we Are to be saved by him. But there is great Difficulty as to the Way of Saving Sinners by christ jesus; whither by the Doctrine and Exampl of the Man christ jesus, by the Power he attained through his Sufferings;
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Is it not therefore much better to embrace such a Scheme of it, as will have the least Objection against it, that so Men of Reason may not be tempted to Infidelity,
Is it not Therefore much better to embrace such a Scheme of it, as will have the least Objection against it, that so Men of Reason may not be tempted to Infidelity,
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These are plausible Insinuations, and would be apt to prevail on considering Men's minds, if they were to form and make a Religion that might be most accommodated to the Genius and Humour of the Age they live in.
These Are plausible Insinuations, and would be apt to prevail on considering Men's minds, if they were to from and make a Religion that might be most accommodated to the Genius and Humour of the Age they live in.
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And truly no Men (by their own Authority) can pretend to a Right to impose on others any Mysteries of Faith, or any such things which are above their Capacity to understand.
And truly no Men (by their own authority) can pretend to a Right to impose on Others any Mysteres of Faith, or any such things which Are above their Capacity to understand.
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for we all profess to believe and receive Christianity as a Divine Revelation; and God (we say) may require from us the belief of what we may not be able to comprehend, especially if it relates to himself,
for we all profess to believe and receive Christianity as a Divine Revelation; and God (we say) may require from us the belief of what we may not be able to comprehend, especially if it relates to himself,
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Now here are two remarkable Characters in these Words, by which we may examine these different Hypotheses concerning the way of Salvation by Jesus Christ.
Now Here Are two remarkable Characters in these Words, by which we may examine these different Hypotheses Concerning the Way of Salvation by jesus christ.
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When the Apostles first preached this Doctrine to the World, they were not bound to believe what they affirmed to be a faithfull saying till they gave sufficient Evidence of their Authority from God, by the wonderfull Assistance of the Holy Ghost.
When the Apostles First preached this Doctrine to the World, they were not bound to believe what they affirmed to be a faithful saying till they gave sufficient Evidence of their authority from God, by the wonderful Assistance of the Holy Ghost.
to set forth, the infinite Love and Condescention of God in giving his Son to be a Propitiation for our Sins; to set up the Worship of one true God in Opposition to Creatures; to represent and declare the mighty Advantages Mankind receive by the Sufferings of Christ Jesus.
to Set forth, the infinite Love and Condescension of God in giving his Son to be a Propitiation for our Sins; to Set up the Worship of one true God in Opposition to Creatures; to represent and declare the mighty Advantages Mankind receive by the Sufferings of christ jesus.
And therefore the Sense is not to be taken from modern Inventions, or Criticisms; or Pretences to Revelation; but that which was at first deliver'd to the Christian Church and hath been since received and embraced by it in the several Ages;
And Therefore the Sense is not to be taken from modern Inventions, or Criticisms; or Pretences to Revelation; but that which was At First Delivered to the Christian Church and hath been since received and embraced by it in the several Ages;
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For let the Words of St. Paul be understood either as to the Nature, or Dignity of Christ, it is certain that they must imply thus much, that when Christ Jesus was here on Earth, he was not of a vain assuming humour, that he did not boast of himself,
For let the Words of Saint Paul be understood either as to the Nature, or Dignity of christ, it is certain that they must imply thus much, that when christ jesus was Here on Earth, he was not of a vain assuming humour, that he did not boast of himself,
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or else must imply that he was the Eternal Son of God. For, all Mankind are agreed that the highest Degree of Ambition lies in affecting Divine Honour,
or Else must imply that he was the Eternal Son of God. For, all Mankind Are agreed that the highest Degree of Ambition lies in affecting Divine Honour,
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or for a meer Man to be thought a God. How severely did God punish Herod for being pleased with the People's Folly in crying out, the Voice of God and not of Man? And therefore he could never have born with such positive Assertions and such repeated Defences of his being the Son of God in such a manner as implied his being so from Eternity.
or for a mere Man to be Thought a God. How severely did God Punish Herod for being pleased with the People's Folly in crying out, the Voice of God and not of Man? And Therefore he could never have born with such positive Assertions and such repeated Defences of his being the Son of God in such a manner as implied his being so from Eternity.
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This in his Disputes with the Jews he affirms several times, that he came down from Heaven, not in a Metaphorical but in a proper Sense, as appears by those words, What and if ye shall see the Son of Man ascend up where he was before? In another Conference he asserted, that he was before Abraham.
This in his Disputes with the jews he affirms several times, that he Come down from Heaven, not in a Metaphorical but in a proper Sense, as appears by those words, What and if you shall see the Son of Man ascend up where he was before? In Another Conference he asserted, that he was before Abraham.
which they understood in such a manner that immediately they took up stones to have stoned him. What means all this Rage of the Jews against him? What? For saying that he had Unity of Consent with his Father? No certainly: But the Jews misunderstood him. Let us suppose it;
which they understood in such a manner that immediately they took up stones to have stoned him. What means all this Rage of the jews against him? What? For saying that he had Unity of Consent with his Father? No Certainly: But the jews misunderstood him. Let us suppose it;
would not our Saviour have immediately explained himself to prevent so dangerous a Misconstruction? But he asked them, what it was they stoned him for? They answered him directly and plainly, because that thou being a man makest thy self God.
would not our Saviour have immediately explained himself to prevent so dangerous a Misconstruction? But he asked them, what it was they stoned him for? They answered him directly and plainly, Because that thou being a man Makest thy self God.
and yet God to bear witness to him not only by Miracles, but by a Voice from Heaven, wherein he was called his beloved Son in whom he was well pleased? Could God be pleased with a mortal, finite, despicable Creature,
and yet God to bear witness to him not only by Miracles, but by a Voice from Heaven, wherein he was called his Beloved Son in whom he was well pleased? Could God be pleased with a Mortal, finite, despicable Creature,
as the Jews thought him, that assumed to himself to be God and maintained and defended it among his own People, in a solemn Conference at a very publick Place, in one of the Portico's of the Temple? And this he persisted in to the last.
as the jews Thought him, that assumed to himself to be God and maintained and defended it among his own People, in a solemn Conference At a very public Place, in one of the Portico's of the Temple? And this he persisted in to the last.
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For, when the High Priest adjured him by the living God to tell, whether he were the Christ the Son of God, (for he, no doubt, had heard of the Result of this Conference in Solomon's Porch) Jesus said unto him, Thou hast said. St. Mark, more expresly, Jesus said I am. And this was the Blasphemy, for which they put him to death;
For, when the High Priest adjured him by the living God to tell, whither he were the christ the Son of God, (for he, no doubt, had herd of the Result of this Conference in Solomon's Porch) jesus said unto him, Thou hast said. Saint Mark, more expressly, jesus said I am. And this was the Blasphemy, for which they put him to death;
Was this nothing but the Glory which God had designed to give him? This is so far from being peculiar to Christ, that it is common to all whom God designs to glorifie;
Was this nothing but the Glory which God had designed to give him? This is so Far from being peculiar to christ, that it is Common to all whom God designs to Glorify;
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Which all the Wit of Mankind can never make tolerable Sense of, if they deny Christ 's being the Eternal Son of God; and it is he, that hath preserved those Conferences with the Jews, wherein he asserts his own Divinity.
Which all the Wit of Mankind can never make tolerable Sense of, if they deny christ is being the Eternal Son of God; and it is he, that hath preserved those Conferences with the jews, wherein he asserts his own Divinity.
but at the same time when he was so zealous to perswade the Gentiles to the Worship of God and not of Creatures, he calls him God, over all blessed for evermore.
but At the same time when he was so zealous to persuade the Gentiles to the Worship of God and not of Creatures, he calls him God, over all blessed for evermore.
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And when he saith, that the Eternal Power and God-head are known by the Creation of the World, he attributes the Creation of all things to Christ, applying to him those words of the Psalmist, Thou Lord in the beginning hast laid the Foundation of the Earth and the Heaven, the Work of thy hands.
And when he Says, that the Eternal Power and Godhead Are known by the Creation of the World, he attributes the Creation of all things to christ, applying to him those words of the Psalmist, Thou Lord in the beginning hast laid the Foundation of the Earth and the Heaven, the Work of thy hands.
i. e. If there were nothing in the Christian Doctrine, but the Way of Saving sinners by the Doctrine and Example of Christ, there would be little Objection to be made to it;
i. e. If there were nothing in the Christian Doctrine, but the Way of Saving Sinners by the Doctrine and Exampl of christ, there would be little Objection to be made to it;
since the obtaining Eternal Life is certainly the best thing can be proposed to Mankind, and the Precepts of Christ are Divine and Spiritual, plain and easie to be understood,
since the obtaining Eternal Life is Certainly the best thing can be proposed to Mankind, and the Precepts of christ Are Divine and Spiritual, plain and easy to be understood,
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but many other things are imposed on Men as necessary to be believed concerning Christ Jesus, as to his Divinity, Incarnation, and the Hypostatical Union of both Natures, which perplex and confound our Understandings;
but many other things Are imposed on Men as necessary to be believed Concerning christ jesus, as to his Divinity, Incarnation, and the Hypostatical union of both Nature's, which perplex and confound our Understandings;
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and yet these things are not only deliver'd as Mysteries of the Christian Faith; but the Belief of them is required as necessary to the Salvation of Sinners;
and yet these things Are not only Delivered as Mysteres of the Christian Faith; but the Belief of them is required as necessary to the Salvation of Sinners;
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and therefore it is a great Injury to the Plainness and Simplicity of the Gospel to impose such incomprehensible Mysteries, as necessary Articles of Faith;
and Therefore it is a great Injury to the Plainness and Simplicity of the Gospel to impose such incomprehensible Mysteres, as necessary Articles of Faith;
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But those who have ever loved to deceive and abuse the rest of the World, have been always fond of the Name of Mysteries; and therefore all such things are to be suspected, which come under that Name.
But those who have ever loved to deceive and abuse the rest of the World, have been always found of the Name of Mysteres; and Therefore all such things Are to be suspected, which come under that Name.
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For, all such Points which will not bear Examination, must be wrapt up and reverenced under the Name of Mysteries, that is, of things to be swallow'd without being understood.
For, all such Points which will not bear Examination, must be wrapped up and reverenced under the Name of Mysteres, that is, of things to be swallowed without being understood.
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but yet are too deep for us to go to the bottom of them? Are there not Mysteries in Arts, Mysteries in Nature, Mysteries in Providence? And what Absurdity is there to call those Mysteries, which in some Measure are known, out in much greater unknown to us? Altho' therefore in the Language of Scripture it be granted, that the word Mystery is most frequently applied to things before hidden, but now revealed, yet there is no Incongruity in calling that a Mystery, which being revealed, hath yet something in it which our understandings cannot reach to.
but yet Are too deep for us to go to the bottom of them? are there not Mysteres in Arts, Mysteres in Nature, Mysteres in Providence? And what Absurdity is there to call those Mysteres, which in Some Measure Are known, out in much greater unknown to us? Although Therefore in the Language of Scripture it be granted, that the word Mystery is most frequently applied to things before hidden, but now revealed, yet there is no Incongruity in calling that a Mystery, which being revealed, hath yet something in it which our understandings cannot reach to.
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unless we are able to comprehend the manner of God 's production of things? Here we have something revealed and that plainly enough, viz. that God created all things, and yet, here is a Mystery remaining as to the manner of doing it.
unless we Are able to comprehend the manner of God is production of things? Here we have something revealed and that plainly enough, viz. that God created all things, and yet, Here is a Mystery remaining as to the manner of doing it.
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Hath not God plainly revealed that there shall be a Resurrection of the dead? and must we think it unreasonable to believe it, till we are able to comprehend all the Changes of the Particles of Matter from the Creation to the General Resurrection? But it is said that there is no Contradiction in this,
Hath not God plainly revealed that there shall be a Resurrection of the dead? and must we think it unreasonable to believe it, till we Are able to comprehend all the Changes of the Particles of Matter from the Creation to the General Resurrection? But it is said that there is no Contradiction in this,
The Atheists may as well say, Infinite Power is a Monstrous Contradiction; and God's Immensity and his other unsearchable Perfections are Monstrous Paradoxes and Contradictions. Will Men never learn to distinguish between Numbers and the Nature of Things? For three to be one is a Contradiction in Numbers; but whether an Infinite Nature can communicate it self to three different Subsistences without fuch a Division as is among created Beings, must not be determin'd by bare Numbers, but by the absolute Perfections of the Divine Nature;
The Atheists may as well say, Infinite Power is a Monstrous Contradiction; and God's Immensity and his other unsearchable Perfections Are Monstrous Paradoxes and Contradictions. Will Men never Learn to distinguish between Numbers and the Nature of Things? For three to be one is a Contradiction in Numbers; but whither an Infinite Nature can communicate it self to three different Subsistences without fuch a Division as is among created Beings, must not be determined by bore Numbers, but by the absolute Perfections of the Divine Nature;
but shall we not believe the Truth of this till we are able to fathom the Abyss of God's Eternity? I am apt to think (and I have some thoughtfull Men concurring with me) that there is no greater Difficulty in the Conception of the Trinity and Incarnation, than there is of Eternity. Not,
but shall we not believe the Truth of this till we Are able to fathom the Abyss of God's Eternity? I am apt to think (and I have Some thoughtful Men concurring with me) that there is no greater Difficulty in the Conception of the Trinity and Incarnation, than there is of Eternity. Not,
Which shews the narrowness and shortness of our Understandings, and how unfit they are to be the Measures of the Possibilities of things. Vain men would be wise;
Which shows the narrowness and shortness of our Understandings, and how unfit they Are to be the Measures of the Possibilities of things. Vain men would be wise;
But how can we form any Conception in our Minds of that being all at once, which hath such different Acts as must be measur'd by a long Succession of Time? As, the creating and dissolving the Frame of the World;
But how can we from any Conception in our Minds of that being all At once, which hath such different Acts as must be measured by a long Succession of Time? As, the creating and dissolving the Frame of the World;
Hath not God revealed to us in Scripture the Spirituality of his own Nature? That he is a Spirit and therefore will be worshipp'd in Spirit and in Truth;
Hath not God revealed to us in Scripture the Spirituality of his own Nature? That he is a Spirit and Therefore will be worshipped in Spirit and in Truth;
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Now, if we could have a clear, distinct, 〈 ◊ 〉 Notion in our Minds of God's Spiritual Nature, we might then pretend that there is nothing mysterious in this, since it is revealed.
Now, if we could have a clear, distinct, 〈 ◊ 〉 Notion in our Minds of God's Spiritual Nature, we might then pretend that there is nothing mysterious in this, since it is revealed.
and try, whether the utmost they can attain to, be not something Negative, viz. because great Absurdities would follow if we attributed any thing Corporeal to God;
and try, whither the utmost they can attain to, be not something Negative, viz. Because great Absurdities would follow if we attributed any thing Corporeal to God;
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But some of these Men who cry down Mysteries and magnifie Reason, to shew how slender their Pretences to Reason are, have asserted a Corporeal God, with Shaps and Figure. It was indeed well thought of by those who would make a Man to be God, to bring God down as near to Man as might be.
But Some of these Men who cry down Mysteres and magnify Reason, to show how slender their Pretences to Reason Are, have asserted a Corporeal God, with Shaps and Figure. It was indeed well Thought of by those who would make a Man to be God, to bring God down as near to Man as might be.
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But some Men can confound Finite and Infinite, Body and Spirit, God and Man, and yet are for no Mysteries; whereas these things are farther from our Reach and Comprehension,
But Some Men can confound Finite and Infinite, Body and Spirit, God and Man, and yet Are for no Mysteres; whereas these things Are farther from our Reach and Comprehension,
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But how can they solve the Difficulties about Divine Prescience? Is there no Mystery in this? Nothing above their Comprehension? What then made their great Master deny it,
But how can they solve the Difficulties about Divine Prescience? Is there no Mystery in this? Nothing above their Comprehension? What then made their great Master deny it,
Will the righteous Judge of all the Earth, punish Mankind for his own Acts, which they could not avoid? Then we must yield, that there is something in the Manner of the Divine Prescience, which is above our Comprehension.
Will the righteous Judge of all the Earth, Punish Mankind for his own Acts, which they could not avoid? Then we must yield, that there is something in the Manner of the Divine Prescience, which is above our Comprehension.
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And the most searching and inquisitive Men have been forc'd to yield it at last, as to the Connection between the Certainty of Prescience and the Liberty of humane Actions.
And the most searching and inquisitive Men have been forced to yield it At last, as to the Connection between the Certainty of Prescience and the Liberty of humane Actions.
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than after all the Huffings and Disputings of Men to say, In ignorantiâ solâ quietem invenio, as the great Schoolman did? Surely then, here is something plainly revealed,
than After all the Huffings and Disputings of Men to say, In ignorantiâ sola quietem Invenio, as the great Schoolman did? Surely then, Here is something plainly revealed,
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but they are all alike, all is Mystery; and that is but another Name for Fraud and Imposture. What were the Heathen Mysteries but tricks of Priest-Craft; and such are maintained and kept up in all kinds of Religion.
but they Are all alike, all is Mystery; and that is but Another Name for Fraud and Imposture. What were the Heathen Mysteres but tricks of Priest-Craft; and such Are maintained and kept up in all Kinds of Religion.
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If therefore these Men, who talk against Mysteries understand themselves, they must in pursuance of their Principles reject one God, as well as three Persons; For,
If Therefore these Men, who talk against Mysteres understand themselves, they must in pursuance of their Principles reject one God, as well as three Persons; For,
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as long as they believe an Infinite and Incomprehensible Being, it is Nonsense to reject any other Doctrine, which relates to an Infinite Being, because it is Incomprehensible.
as long as they believe an Infinite and Incomprehensible Being, it is Nonsense to reject any other Doctrine, which relates to an Infinite Being, Because it is Incomprehensible.
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But yet these very Men, who seem to pursue the Consequence of this Principle to the utmost, must assert something more incomprehensible than the Being of God. For, I appeal to any Man of common Understanding,
But yet these very Men, who seem to pursue the Consequence of this Principle to the utmost, must assert something more incomprehensible than the Being of God. For, I appeal to any Man of Common Understanding,
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whether it be not more agreeable to the Sense of Mankind to suppose an Infinite and Eternal Mind endued with all possible Perfections to be the Maker of this visible World;
whither it be not more agreeable to the Sense of Mankind to suppose an Infinite and Eternal Mind endued with all possible Perfections to be the Maker of this visible World;
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than, that it should start out from it self, without Contrivance, without Order, without Cause? Certainly such Men have no Reason to find fault with the Mysteries of Religion because they are incomprehensible, since there is nothing so absurd and incomprehensible,
than, that it should start out from it self, without Contrivance, without Order, without Cause? Certainly such Men have no Reason to find fault with the Mysteres of Religion Because they Are incomprehensible, since there is nothing so absurd and incomprehensible,
(2.) I now come to consider, whether those who are so afraid of incomprehensible Mysteries in our Faith, have made it so much more easie in the Way they have taken.
(2.) I now come to Consider, whither those who Are so afraid of incomprehensible Mysteres in our Faith, have made it so much more easy in the Way they have taken.
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And notwithstanding all the Hectoring talk against Mysteries and things incomprehensible in Religion, I find more insuperable Difficulties in Point of Reason in their Way than in ours. As for Instance,
And notwithstanding all the Hectoring talk against Mysteres and things incomprehensible in Religion, I find more insuperable Difficulties in Point of Reason in their Way than in ours. As for Instance,
(as St. John expresses it in the beginning of his Gospel) than in supposing that although John the Baptist were born six Months before Jesus Christ; that yet Christ was in Dignity before him.
(as Saint John Expresses it in the beginning of his Gospel) than in supposing that although John the Baptist were born six Months before jesus christ; that yet christ was in Dignity before him.
and Matters of a high and abstruse Nature, when they make such Mysteries of plain and easie things? and suppose the Evangelist in profound Language and lofty Expressions to prove a thing, which was never disputed, viz. that although Christ Jesus were born six Months after John, yet he was in Dignity before him? Yet this was a Mystery, which,
and Matters of a high and abstruse Nature, when they make such Mysteres of plain and easy things? and suppose the Evangelist in profound Language and lofty Expressions to prove a thing, which was never disputed, viz. that although christ jesus were born six Months After John, yet he was in Dignity before him? Yet this was a Mystery, which,
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For in the former Supposition we have many other Places of Scripture to support it, which speak of his being with God, and having Glory with him before the World was;
For in the former Supposition we have many other Places of Scripture to support it, which speak of his being with God, and having Glory with him before the World was;
than that Man should become God. For in the former, there is nothing but the Difficulty of conceiving the Manner of the Union, which we all grant to be so between Soul and Body;
than that Man should become God. For in the former, there is nothing but the Difficulty of conceiving the Manner of the union, which we all grant to be so between Soul and Body;
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but in the other there is a Repugnancy in the very Conception of a Created God, of an Eternal Son of Adam, of Omnipotent Infirmity, of an Infinite finite Being. In the former Case, an Infinite is united to a Finite; but in the other a Finite becomes Infinite.
but in the other there is a Repugnancy in the very Conception of a Created God, of an Eternal Son of Adam, of Omnipotent Infirmity, of an Infinite finite Being. In the former Case, an Infinite is united to a Finite; but in the other a Finite becomes Infinite.
(5.) It is more reasonable to believe that Christ Jesus should suffer as he did for our sakes than for his own. We are all agreed that the Sufferings of Christ were far beyond any thing he deserved at God 's Hands;
(5.) It is more reasonable to believe that christ jesus should suffer as he did for our sakes than for his own. We Are all agreed that the Sufferings of christ were Far beyond any thing he deserved At God is Hands;
than that a meer Man should be exalted to the Honour and Worship which belongs only to God. For, on the one side, there is nothing but what is agreeable to the Divine Nature, viz. Infinite Love and Condescension and Pity to Mankind;
than that a mere Man should be exalted to the Honour and Worship which belongs only to God. For, on the one side, there is nothing but what is agreeable to the Divine Nature, viz. Infinite Love and Condescension and Pity to Mankind;
on the other, there is the greatest Design of Self-exaltation that ever was in Humane Nature, viz. for a meer Man to have the most Essential Attributes and Incommunicable Honour which belongs to God. And whether of these two is more agreeable to the Spirit and Design of the New Testament, let any Man of understanding judge.
on the other, there is the greatest Design of Self-exaltation that ever was in Humane Nature, viz. for a mere Man to have the most Essential Attributes and Incommunicable Honour which belongs to God. And whither of these two is more agreeable to the Spirit and Design of the New Testament, let any Man of understanding judge.
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and can we then suppose that at the same time it should set up the Worship of a meer Man with all the Honour and Adoration which belongs to God? This is to me an incomprehensible Mystery indeed,
and can we then suppose that At the same time it should Set up the Worship of a mere Man with all the Honour and Adoration which belongs to God? This is to me an incomprehensible Mystery indeed,
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and far beyond all that is implied in the Mysteries of the Trinity and Incarnation. For it subverts the very Foundation of the Design of Christianity as to the reforming Idolatry then in Being;
and Far beyond all that is implied in the Mysteres of the Trinity and Incarnation. For it subverts the very Foundation of the Design of Christianity as to the reforming Idolatry then in Being;
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which doth not exclude more Mediators of Intercession but upon this Ground, that the Mediation of Redemption is the Foundation of that of Intercession. And it is far more easie for us to suppose there may be some things too hard for us to understand in the Mystery of our Redemption by Jesus Christ, than that at the same time it should be both a Duty and a Sin to worship any but the true God with proper Divine Worship.
which does not exclude more Mediators of Intercession but upon this Ground, that the Mediation of Redemption is the Foundation of that of Intercession. And it is Far more easy for us to suppose there may be Some things too hard for us to understand in the Mystery of our Redemption by jesus christ, than that At the same time it should be both a Duty and a since to worship any but the true God with proper Divine Worship.
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And I take it for granted, that in Matters of Religion, Moral Difficulties are more to be regarded than Intellectual; because Religion was far more designed for a Rule of our Actions,
And I take it for granted, that in Matters of Religion, Moral Difficulties Are more to be regarded than Intellectual; Because Religion was Far more designed for a Rule of our Actions,
And upon due Examination we shall find that there is no such frightfull Appearances of Difficulties in the M•stery of the Incarnation, as there is in giving Divine Worship to a Creature.
And upon due Examination we shall find that there is no such frightful Appearances of Difficulties in the M•stery of the Incarnation, as there is in giving Divine Worship to a Creature.
if they have any force, exclude him from Divine Worship. For they are spoken of God as the Object of our Worship; but if he be not excluded from Divine Worship, then neither is he from being the true God; which they grant he is by Office but not by Nature.
if they have any force, exclude him from Divine Worship. For they Are spoken of God as the Object of our Worship; but if he be not excluded from Divine Worship, then neither is he from being the true God; which they grant he is by Office but not by Nature.
This is such a kind of Mystery as the Heathen Priests had, who had Gods many and Lords many, as the Apostle saith, i. e. many by Office although but one by Nature. But if the Christian Religion had owned one God by Nature and only one by Office, the Heathens had been to blame chiefly in the Number of their Gods by Office, and not in the Divine Worship which they gave to them.
This is such a kind of Mystery as the Heathen Priests had, who had God's many and lords many, as the Apostle Says, i. e. many by Office although but one by Nature. But if the Christian Religion had owned one God by Nature and only one by Office, the heathens had been to blame chiefly in the Number of their God's by Office, and not in the Divine Worship which they gave to them.
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But these are indeed incomprehensible Mysteries how a Man by Nature can be a God really and truly by Office; how the incommunicable Perfections of the Divine Nature can be communicated to a Creature;
But these Are indeed incomprehensible Mysteres how a Man by Nature can be a God really and truly by Office; how the incommunicable Perfections of the Divine Nature can be communicated to a Creature;
how God should give his Glory to another, and by his own Command require that to be given to a Creature, which himself had absolutely forbidden to be given to any besides himself.
how God should give his Glory to Another, and by his own Command require that to be given to a Creature, which himself had absolutely forbidden to be given to any beside himself.
It is said by a famous Jesui• (I will not say how agrecably to their own Doctrines and Practices about Divine Worship) that the Command of God cannot make him worthy of Divine Worship, who without such a Command is not worthy of it.
It is said by a famous Jesui• (I will not say how agrecably to their own Doctrines and Practices about Divine Worship) that the Command of God cannot make him worthy of Divine Worship, who without such a Command is not worthy of it.
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(3.) But after all the Invectives of these Enemies to Mysteries, we do not make that which we say is Incomprehensible to be a Necessary Article of Faith as it is Incomprehensible; but we do assert that what is Incomprehensible as to the Manner, may be a Necessary Article as far as it is plainly revealed.
(3.) But After all the Invectives of these Enemies to Mysteres, we do not make that which we say is Incomprehensible to be a Necessary Article of Faith as it is Incomprehensible; but we do assert that what is Incomprehensible as to the Manner, may be a Necessary Article as Far as it is plainly revealed.
As in the Instances I have already mentioned of the Creation and Resurrection of the Dead; would they in earnest have Men turn Infidels as to these things till they are able to comprehend all the Difficulties which relate to them? If not,
As in the Instances I have already mentioned of the Creation and Resurrection of the Dead; would they in earnest have Men turn Infidels as to these things till they Are able to comprehend all the Difficulties which relate to them? If not,
why should this suggestion be allow'd as to the Mysteries which relate to our Redemption by Jesus Christ? If it be said, the Case is not alike for those are clearly revealed and these are not;
why should this suggestion be allowed as to the Mysteres which relate to our Redemption by jesus christ? If it be said, the Case is not alike for those Are clearly revealed and these Are not;
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this brings it to the true and proper Issue of this Matte•, and if we do not prove a clear Revelation, we do not assert their being Necessary Articles of Faith; but my present business was only to take off this Objection that the M•steries were incomprehensible and therefore not to be received by us.
this brings it to the true and proper Issue of this Matte•, and if we do not prove a clear Revelation, we do not assert their being Necessary Articles of Faith; but my present business was only to take off this Objection that the M•steries were incomprehensible and Therefore not to be received by us.
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(1.) As to the raising in us a greater Esteem and Love of Christ. We are certain that the Infinite Love and Cond••cension of Christ Jesus in undertaking such a Work as the saving of Sinners makes it most worthy of all Acceptation.
(1.) As to the raising in us a greater Esteem and Love of christ. We Are certain that the Infinite Love and Cond••cension of christ jesus in undertaking such a Work as the Saving of Sinners makes it most worthy of all Acceptation.
but I am certain they have extremely lessen'd the Argument for our Love, viz. the Apprehensions of the wonderfull Love and Condescension of Christ in coming into the World to save Sinners. And yet this is the great Argument of the New Testament to perswade Mankind to the Love of God and of his Son:
but I am certain they have extremely lessened the Argument for our Love, viz. the Apprehensions of the wonderful Love and Condescension of christ in coming into the World to save Sinners. And yet this is the great Argument of the New Testament to persuade Mankind to the Love of God and of his Son:
and after he had preached a while here on Earth and was ill used and crucified by his own People, he exalted him to be God and gave him Divine Attributes and Hon•urs;
and After he had preached a while Here on Earth and was ill used and Crucified by his own People, he exalted him to be God and gave him Divine Attributes and Hon•urs;
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But God's Love in Scripture is magnified with respect to the World in the sending of his Son. In this was manifested, saith the Apostle, the Love of God towards us, because that God sent his only begotten Son into the World that we should live through him.
But God's Love in Scripture is magnified with respect to the World in the sending of his Son. In this was manifested, Says the Apostle, the Love of God towards us, Because that God sent his only begotten Son into the World that we should live through him.
towards Mankind, but according to the other Sense it must have been, herein was the Love of God manifested to his Son, that for his Sufferings he exalted him above all Creatures.
towards Mankind, but according to the other Sense it must have been, herein was the Love of God manifested to his Son, that for his Sufferings he exalted him above all Creatures.
but what not sparing his own Son is there, if nothing were meant but that he designed by Sufferings to exalt him? For not sparing him supposes an Antecedent Relation of the highest Kindness,
but what not sparing his own Son is there, if nothing were meant but that he designed by Sufferings to exalt him? For not sparing him supposes an Antecedent Relation of the highest Kindness,
but the other is only designing extraordinary Kindness for the sake of his Sufferings. Therefore, the Argument for the Love of God is taken from what his Son was,
but the other is only designing extraordinary Kindness for the sake of his Sufferings. Therefore, the Argument for the Love of God is taken from what his Son was,
after his Sufferings, God raised from the Dead and made him a God by Office? Doth this carry any such Argument in it for our Esteem and Love and Devotion to him as the other doth upon the most serious Consideration of it?
After his Sufferings, God raised from the Dead and made him a God by Office? Does this carry any such Argument in it for our Esteem and Love and Devotion to him as the other does upon the most serious Consideration of it?
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(2.) Which tends most to beget in us a greater Hatred of Sin. For that is so contrary to the Way of our Salvation by Jesus Christ, that what tends most to our Hatred of it, must conduce most to our Happiness;
(2.) Which tends most to beget in us a greater Hatred of Sin. For that is so contrary to the Way of our Salvation by jesus christ, that what tends most to our Hatred of it, must conduce most to our Happiness;
What made this Amazement, and dreadfull Agony in the Mind of the most innocent Person in the World? Was it merely the Fear of the Pains of Death which he was to undergo? That is impossible, considering the Assurance which he had of so glorious a Reward so soon following after;
What made this Amazement, and dreadful Agony in the Mind of the most innocent Person in the World? Was it merely the fear of the Pains of Death which he was to undergo? That is impossible, considering the Assurance which he had of so glorious a Reward so soon following After;
If he suffer'd on his own Account, this were the way to fill our Minds with perplexity concerning the Justice of Providence with respect to his dealings with the most innocent and holy Persons in this World;
If he suffered on his own Account, this were the Way to fill our Minds with perplexity Concerning the justice of Providence with respect to his dealings with the most innocent and holy Persons in this World;
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than that the great and mercifull God, when he designed to save Sinners, yet would have his own Son to become a Propitiation for the Sins of Mankind? And unless we allow this, we must put force upon the plainest Expressions of Scripture; and make Christ to suffer meerly to shew God's Power over a most innocent Person,
than that the great and merciful God, when he designed to save Sinners, yet would have his own Son to become a Propitiation for the Sins of Mankind? And unless we allow this, we must put force upon the Plainest Expressions of Scripture; and make christ to suffer merely to show God's Power over a most innocent Person,
which is taken from the Justice of God, and his declared Hatred of Sin and Displeasure against Sinners. If God be so much in earnest displeased with the Sins of Mankind,
which is taken from the justice of God, and his declared Hatred of since and Displeasure against Sinners. If God be so much in earnest displeased with the Sins of Mankind,
unless there be a way for his Displeasure to be removed, and his Justice to be satisfied? And this the Scripture tells us is done by Christ, who died that he might be a Sacrifice of Attonement to reconcile us to God by his Death; as St. Paul expresly affirms.
unless there be a Way for his Displeasure to be removed, and his justice to be satisfied? And this the Scripture tells us is done by christ, who died that he might be a Sacrifice of Atonement to reconcile us to God by his Death; as Saint Paul expressly affirms.
which must exceedingly lessen our Esteem of the Holiness and Justice of God; or if he were so displeased, that he laid aside this Displeasure, without any Atonement or Sacrifice of Expiation. And so,
which must exceedingly lessen our Esteem of the Holiness and justice of God; or if he were so displeased, that he laid aside this Displeasure, without any Atonement or Sacrifice of Expiation. And so,
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then they may with Comfort look up to God as a reconciled Father, through Jesus Christ our Mediatour; then they may with inward Satisfaction look beyond the Grave,
then they may with Comfort look up to God as a reconciled Father, through jesus christ our Mediator; then they may with inward Satisfaction look beyond the Grave,
To which God of his Infinite Mercy bring us all through Jesus Christ. For, This is a faithfull Saying and worthy of all Acceptation, that he came into the World to save Sinners.
To which God of his Infinite Mercy bring us all through jesus christ. For, This is a faithful Saying and worthy of all Acceptation, that he Come into the World to save Sinners.
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THese few Words contain in them a smart and •erious Expost•lation of our Blessed Saviour, with such who pro•essed great Kindness to him in their Wor•s,
THese few Words contain in them a smart and •erious Expost•lation of our Blessed Saviour, with such who pro•essed great Kindness to him in their Wor•s,
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and renew our solemn Baptismal Vow and Covenant with him as our Lord and Saviour; and so we pray to him and profess to depend upon him for our Salvation;
and renew our solemn Baptismal Voelli and Covenant with him as our Lord and Saviour; and so we pray to him and profess to depend upon him for our Salvation;
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and to make my Discourse more usefull and Practical, I shall single out some of the most Remarkable Instances of those Duties, which Christ hath enjoyned to his Disciples of all Ages and Nations;
and to make my Discourse more useful and Practical, I shall single out Some of the most Remarkable Instances of those Duties, which christ hath enjoined to his Disciples of all Ages and nations;
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Such as relate to the Government of our Passions. II. To the Government of our Speech. III. To the Government of our Actions; so, as that we lead a Sober, Righteous and Godly Life. I.
Such as relate to the Government of our Passion. II To the Government of our Speech. III. To the Government of our Actions; so, as that we led a Sobrium, Righteous and Godly Life. I.
Such is the frame of human Nature, that we are very tender and sensible not only of any real Hurt or Injury which may be done to our Bodies or Estates,
Such is the frame of human Nature, that we Are very tender and sensible not only of any real Hurt or Injury which may be done to our Bodies or Estates,
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But what through the Natural Heat of Temper in some, the Jealousie and Suspicion in others, the crossing each others Designs and Inclinations, the misconstruction of Words and Actions, the Carelesness of some and the Frowardness and Peevishness of others, Mankind are apt to lead very uneasie Lives with respect to one another;
But what through the Natural Heat of Temper in Some, the Jealousy and Suspicion in Others, the crossing each Others Designs and Inclinations, the misconstruction of Words and Actions, the Carelessness of Some and the Frowardness and Peevishness of Others, Mankind Are apt to led very uneasy Lives with respect to one Another;
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Which condition of Life having all imaginable Uneasiness attending it, by perpetual Fears and Jealousies and Mistrusts of one anothers Powers, there was a Necessity that they must come to some common Terms of Agreement with each other;
Which condition of Life having all imaginable Uneasiness attending it, by perpetual Fears and Jealousies and Mistrusts of one another's Powers, there was a Necessity that they must come to Some Common Terms of Agreement with each other;
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For every Man's Revenging his own Injury according to his own Judgment, was one of those great Inconveniencies, which was to be remedied by Society, Laws and Government.
For every Man's Revenging his own Injury according to his own Judgement, was one of those great Inconveniences, which was to be remedied by Society, Laws and Government.
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But if such Laws are very Just and Reasonable, as no doubt they are, then all Mankind are agreed that mens violent Passions may and ought to be Restrained in some Cases.
But if such Laws Are very Just and Reasonable, as no doubt they Are, then all Mankind Are agreed that men's violent Passion may and ought to be Restrained in Some Cases.
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And certainly, that is a very reasonable Motive for the Government of our Passions, since those are the Occasions of all the Storms and Tempests within our Breasts.
And Certainly, that is a very reasonable Motive for the Government of our Passion, since those Are the Occasions of all the Storms and Tempests within our Breasts.
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and yet that is so unnatural, so sul• of anxiety and fear of the Consequents of it, that he who can subdue this unruly Passion hath more real Pleasure and Satisfaction in his mind,
and yet that is so unnatural, so sul• of anxiety and Fear of the Consequents of it, that he who can subdue this unruly Passion hath more real Pleasure and Satisfaction in his mind,
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What doth our Blessed Saviour mean by Inheriting the Earth? Is there any thing like Blessedness to be expected in this troublesome and sinfull World? Not Absolutely; but Comparatively there may;
What does our Blessed Saviour mean by Inheriting the Earth? Is there any thing like Blessedness to be expected in this troublesome and sinful World? Not Absolutely; but Comparatively there may;
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they enjoy themselves with more quietness and satisfaction, and are less disturbed at the Noise and tumultuous Passions of the rest of mankind. O happy Temper!
they enjoy themselves with more quietness and satisfaction, and Are less disturbed At the Noise and tumultuous Passion of the rest of mankind. O happy Temper!
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so captious and ill-natured, so ready to apprehend an Injury and to revenge it, that there is great need of Patience, not only in bearing the Troubles of Life,
so captious and ill-natured, so ready to apprehend an Injury and to revenge it, that there is great need of Patience, not only in bearing the Troubles of Life,
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He strictly forbids all Causeless Anger, all Contumelious and Reproachfull Words; and when Injuries are done us, he commands us that we resist not evil; but if one smite us on the right Cheek, to turn to him the other also.
He strictly forbids all Causeless Anger, all Contumelious and Reproachful Words; and when Injuries Are done us, he commands us that we resist not evil; but if one smite us on the right Cheek, to turn to him the other also.
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Who made me a Judge or a Divider among you? Therefore he doth not abridge his Followers from making use of these Laws and Courts of Jud•cature, which are established for matters of common Justice and Equity;
Who made me a Judge or a Divider among you? Therefore he does not abridge his Followers from making use of these Laws and Courts of Jud•cature, which Are established for matters of Common justice and Equity;
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There are some Tempers so easily provoked, and yet so hard to be reconciled, as if their Original Sin did not lie in Concupiscence but in Ill-nature. And yet,
There Are Some Tempers so Easily provoked, and yet so hard to be reconciled, as if their Original since did not lie in Concupiscence but in Ill-nature. And yet,
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even that is a kind of Concupiscence; for the Stoicks defined Anger by Libido; and said it was a Lust of Revenge; and so far, seem'd more unreasonable than that of Intemperance; because this aims only at Pleasure, in things which are apt to produce it, (however mean and unreasonable) but the other is an extravagant and unnatural Pleasure, which arises from anothers Pain;
even that is a kind of Concupiscence; for the Stoics defined Anger by Libido; and said it was a Lust of Revenge; and so Far, seemed more unreasonable than that of Intemperance; Because this aims only At Pleasure, in things which Are apt to produce it, (however mean and unreasonable) but the other is an extravagant and unnatural Pleasure, which arises from another's Pain;
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what are we to do? May we not right our selves by retaliating the Injury upon them? Since the Law of Moses did allow of Retaliation in case of real Injuries, an Eye for an Eye;
what Are we to do? May we not right our selves by retaliating the Injury upon them? Since the Law of Moses did allow of Retaliation in case of real Injuries, an Eye for an Eye;
That Honour is but an imaginary thing when it slands in Competition with the Rule of Conscience; and that no Custom is to be observed against Reason and Religion: But here lies the insuperable Difficulty;
That Honour is but an imaginary thing when it slands in Competition with the Rule of Conscience; and that no Custom is to be observed against Reason and Religion: But Here lies the insuperable Difficulty;
how the exposing one anothers Lives for the sake of Reproachfull Words or Personal Affronts, can be reconciled to this Command of Christ? For my part, I cannot see how it is possible to do it;
how the exposing one another's Lives for the sake of Reproachful Words or Personal Affronts, can be reconciled to this Command of christ? For my part, I cannot see how it is possible to do it;
and that of the highest Nature, and beyond any Proportion between the Offence and the Punishment, which all men out of Passion, think, in common Justice ought to be consider'd.
and that of the highest Nature, and beyond any Proportion between the Offence and the Punishment, which all men out of Passion, think, in Common justice ought to be considered.
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I know some Casuists in the Church of Rome, allow it to be lawfull to take away the Lives of any who give them Contume•ious Words; but these have been condemned as very loose Casuists; and they have found out a subtle way of directing the Intention, whereby to keep from breaking the Laws of Christ;
I know Some Casuists in the Church of Rome, allow it to be lawful to take away the Lives of any who give them Contume•ious Words; but these have been condemned as very lose Casuists; and they have found out a subtle Way of directing the Intention, whereby to keep from breaking the Laws of christ;
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But all the pretended Right of Nature is taken away by Laws, and where those declare it to be Wilfull Murder to take away the Life of another on such Accounts as these, there is no colour left for natural Right, which supposes no determination by Laws.
But all the pretended Right of Nature is taken away by Laws, and where those declare it to be Wilful Murder to take away the Life of Another on such Accounts as these, there is no colour left for natural Right, which supposes no determination by Laws.
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and if they ence declare, that they are resolved to do so in this particular, (if they do the same in all others) it will be then thought to be Conscience and not Cowardice for them to decline a Challenge;
and if they ence declare, that they Are resolved to do so in this particular, (if they do the same in all Others) it will be then Thought to be Conscience and not Cowardice for them to decline a Challenge;
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and again in this very Chapter, But love your Enemies. If he had bid Men love their Friends and take heed of their Enemies, there are some Ages of the World, wherein this had been no impertinent Advice.
and again in this very Chapter, But love your Enemies. If he had bid Men love their Friends and take heed of their Enemies, there Are Some Ages of the World, wherein this had been no impertinent advice.
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But how can those be supposed to love their Enemies, who hardly love any thing but themselves? Self-Opinion, Self-Will, Self-Interest prevail over the far-greatest part of Mankind;
But how can those be supposed to love their Enemies, who hardly love any thing but themselves? Self-Opinion, Self-Will, Self-Interest prevail over the far-greatest part of Mankind;
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And this, I say, is that Love of Enemies which our Saviour requires, which doth not suppose the same kind of Affection to them which we have to our Friends,
And this, I say, is that Love of Enemies which our Saviour requires, which does not suppose the same kind of Affection to them which we have to our Friends,
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So that this Precept, which being misunderstood, seems to be irreconcilable to human Nature, contains in it, nothing but what all Mankind approve in others,
So that this Precept, which being misunderstood, seems to be irreconcilable to human Nature, contains in it, nothing but what all Mankind approve in Others,
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And now it is time to make a stand, and to look about us, for, I have gone through our Saviour's Commands with respect to the things which are apt to provoke us.
And now it is time to make a stand, and to look about us, for, I have gone through our Saviour's Commands with respect to the things which Are apt to provoke us.
And where are those Christians to be found, who do what Christ hath said herein, who do yet every day call him Lord, Lord? If Peevishness and Frowardness, perpetual Uneasiness and Discontent;
And where Are those Christians to be found, who do what christ hath said herein, who do yet every day call him Lord, Lord? If Peevishness and Frowardness, perpetual Uneasiness and Discontent;
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if Impatience of apprehended Injuries, and the making of Enemies, instead of loving them, were the Marks of good Christians, we should find Number enough,
if Impatience of apprehended Injuries, and the making of Enemies, instead of loving them, were the Marks of good Christians, we should find Number enough,
We profess to thank God for a late great Deliverance from the hands of our Enemies, I mean as to our Religion; (and truly there appears more and more Reason for it,
We profess to thank God for a late great Deliverance from the hands of our Enemies, I mean as to our Religion; (and truly there appears more and more Reason for it,
But what a sad Requital is this, for so great Mercies, to break out into Factions and Parties, instead of pursuing the common Interest of our Religion;
But what a sad Requital is this, for so great mercies, to break out into Factions and Parties, instead of pursuing the Common Interest of our Religion;
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as to such a froward, unthankful, atheistical Generation of Men? Thanks be to God, there are not wanting some extraordinary Examples of true Piety and Goodness among us;
as to such a froward, unthankful, atheistical Generation of Men? Thanks be to God, there Are not wanting Some extraordinary Examples of true Piety and goodness among us;
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and of Meekness, Patience and Universal Charity; and truly there needs a great deal, to bear up against the daring and insolent Profaneness and Irreligion of others.
and of Meekness, Patience and Universal Charity; and truly there needs a great deal, to bear up against the daring and insolent Profaneness and Irreligion of Others.
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when I see them really promoting Peace and Unity, and not making a Pretence of it to serve private Ends, I may then hope for a lasting Settlement of the true Religion among us. But till then —
when I see them really promoting Peace and Unity, and not making a Pretence of it to serve private Ends, I may then hope for a lasting Settlement of the true Religion among us. But till then —
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However, our Saviour, to shew how much God abhors Impurity, (who sees into the secret Thoughts and Intentions of the Heart,) declares that the unmortified Desires and inward Lusts are very displeasing to God;
However, our Saviour, to show how much God abhors Impurity, (who sees into the secret Thoughts and Intentions of the Heart,) declares that the unmortified Desires and inward Lustiest Are very displeasing to God;
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and therefore that those who hope to see God, must be Pure in Heart. Which as it implies a sincere Endeavour to suppress all inward Motions which are contrary to it, is both a reasonable and necessary Duty.
and Therefore that those who hope to see God, must be Pure in Heart. Which as it Implies a sincere Endeavour to suppress all inward Motions which Are contrary to it, is both a reasonable and necessary Duty.
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Must the blind and the lame only go to Heaven? But he speaks of such sinsull Inclinations in us, which seem as delightfull and usefull to us as to the Pleasures of Life,
Must the blind and the lame only go to Heaven? But he speaks of such sinful Inclinations in us, which seem as delightful and useful to us as to the Pleasures of Life,
Not, by any one single Act like the cutting off a Hand, or plucking out an Eye, but by a serious, constant and sincere Endeavour to mortifie and subdue them.
Not, by any one single Act like the cutting off a Hand, or plucking out an Eye, but by a serious, constant and sincere Endeavour to mortify and subdue them.
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or what ye shall drink, nor yet, for your Body, what ye shall put on. What doth our Saviour mean by this? Would he have all Christians live like the young Ravens, meerly upon Providence? Or,
or what you shall drink, nor yet, for your Body, what you shall put on. What does our Saviour mean by this? Would he have all Christians live like the young Ravens, merely upon Providence? Or,
Doth our Saviour indulge Men in a careless, easie, unthinking Life? Or, require that his Disciples thoughts ought to be wholly taken up with matters of Religion? Not,
Does our Saviour indulge Men in a careless, easy, unthinking Life? Or, require that his Disciples thoughts ought to be wholly taken up with matters of Religion? Not,
and therefore ought not to be understood of a prudent, necessary Care, but of an anxious, solicitous, distrustfull Care, which implies that we place our Happiness too much here.
and Therefore ought not to be understood of a prudent, necessary Care, but of an anxious, solicitous, distrustful Care, which Implies that we place our Happiness too much Here.
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But to shew the unspeakable Folly of such vain Contrivances, it was said to him, This night shall thy Soul be required of thee; and then whose shall these things be which thou hast provided?
But to show the unspeakable Folly of such vain Contrivances, it was said to him, This night shall thy Soul be required of thee; and then whose shall these things be which thou hast provided?
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and who can hardly forbear it, when they should be most serious? Is it unlawfull then to speak any more than is just necessary to express our Minds? May we not imploy our Speech sometimes for our innocent Diversion and Entertainment if we keep within the bounds of Prudence and Religion? I do not see that our Saviour forbids it.
and who can hardly forbear it, when they should be most serious? Is it unlawful then to speak any more than is just necessary to express our Minds? May we not employ our Speech sometime for our innocent Diversion and Entertainment if we keep within the bounds of Prudence and Religion? I do not see that our Saviour forbids it.
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and yet (which is a great shame to any that would be called Christians) none more common among some who would pretend to understand the Methods of Conversation and the best Modes of Speaking;
and yet (which is a great shame to any that would be called Christians) none more Common among Some who would pretend to understand the Methods of Conversation and the best Modes of Speaking;
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I beseech them then to consider, what a Contempt of his Authority is implied in this, too fashionable sort of Profaneness? The other Duties I have mentioned, have a great Difficulty in them,
I beseech them then to Consider, what a Contempt of his authority is implied in this, too fashionable sort of Profaneness? The other Duties I have mentioned, have a great Difficulty in them,
For no man could ever say, that he had a Swearing Constitution, or that it was an Infirmity of his Nature. There is nothing in it but the Tyranny of a very bad Custom;
For no man could ever say, that he had a Swearing Constitution, or that it was an Infirmity of his Nature. There is nothing in it but the Tyranny of a very bad Custom;
so Affronting to the Divine Majesty, so directly contrary to the Commands of Christ, should get so deep a rooting in ordinary Conversation, that it seems almost impossible to be reformed.
so Affronting to the Divine Majesty, so directly contrary to the Commands of christ, should get so deep a rooting in ordinary Conversation, that it seems almost impossible to be reformed.
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But till men do think of breaking off such a Practice as this, I despair of ever seeing them reform other things which have a deeper root in their natural Inclinations,
But till men do think of breaking off such a Practice as this, I despair of ever seeing them reform other things which have a Deeper root in their natural Inclinations,
These are somewhat hard words for that which our Age hath learnt to express in much softer terms of Eating and Drinking well. Luxury seems a thing quite forgotten to be a Sin, among those who are most quilty of it;
These Are somewhat hard words for that which our Age hath learned to express in much Softer terms of Eating and Drinking well. Luxury seems a thing quite forgotten to be a since, among those who Are most quilty of it;
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Or, it is as S. Paul calls it, making a God of their belly, by Sacrificing their Time, their Study, their Estates in order to the filling and pleasing of it.
Or, it is as S. Paul calls it, making a God of their belly, by Sacrificing their Time, their Study, their Estates in order to the filling and pleasing of it.
3. As to Godliness. He lays the Foundation of that upon the first and great Commandment, Thou shalt love the Lord thy God, with all thy Heart and with all thy Soul and with all thy Strength.
3. As to Godliness. He lays the Foundation of that upon the First and great Commandment, Thou shalt love the Lord thy God, with all thy Heart and with all thy Soul and with all thy Strength.
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But can we say that we love God, when we love what he hates, viz. Sin? Can we say, we love him with all our Heart and Soul, when our Hearts are so much divided between him and the Vanities of this World? Can we say, we love him with all our Might, when our Love to God is apt to grow cold and remiss upon any apprehension of Difficulties? Can we say, that we love our Neighbour as our Selves, when we despise and scorn him,
But can we say that we love God, when we love what he hates, viz. since? Can we say, we love him with all our Heart and Soul, when our Hearts Are so much divided between him and the Vanities of this World? Can we say, we love him with all our Might, when our Love to God is apt to grow cold and remiss upon any apprehension of Difficulties? Can we say, that we love our Neighbour as our Selves, when we despise and scorn him,
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if we were in the same Circumstances? If strict Sobriety and Temperance be the Duties of Christians, where are those Virtues to be generally found? I do not speak of particular Persons;
if we were in the same circumstances? If strict Sobriety and Temperance be the Duties of Christians, where Are those Virtues to be generally found? I do not speak of particular Persons;
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even to an open Scorn and Contempt, not barely of Christianity, but of any kind of Religion? For, many who have long denied the Power, seem to be grown weary of the very Form of Godliness; unless it serves some particular End and Design.
even to an open Scorn and Contempt, not barely of Christianity, but of any kind of Religion? For, many who have long denied the Power, seem to be grown weary of the very From of Godliness; unless it serves Some particular End and Design.
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and yet those who commit these things call Christ Lord, Lord. What is the meaning of all this gross Hypocrisie? Nothing would have been thought more Absurd or Ridiculous,
and yet those who commit these things call christ Lord, Lord. What is the meaning of all this gross Hypocrisy? Nothing would have been Thought more Absurd or Ridiculous,
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than for one who used no kind of Abstinence, to be thought a Pythagorean; or one that indulged his Passions à Stoick; or one who eats Flesh and drinks Wine a Brachman, or Banian. It is really as much for any one to break the known and particular Precepts of Christ,
than for one who used no kind of Abstinence, to be Thought a Pythagorean; or one that indulged his Passion à Stoic; or one who eats Flesh and drinks Wine a Brachman, or Banian. It is really as much for any one to break the known and particular Precepts of christ,
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and yet it is not possible that fairer warning should be given to any, than he hath given in this Case, that let them pretend what they will, he will say to them at •he great Day, Depart from me all ye workers of Iniquity. O dreadful Sentence!
and yet it is not possible that Fairer warning should be given to any, than he hath given in this Case, that let them pretend what they will, he will say to them At •he great Day, Depart from me all you workers of Iniquity. Oh dreadful Sentence!
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What is this, some will be apt to say, but to put all Christians into utter Despair? For, who is there that can say, that he hath done all that Christ hath said? Truly we have a sufficient Ground for deep Humility and serious Repentance, and timely Reformation.
What is this, Some will be apt to say, but to put all Christians into utter Despair? For, who is there that can say, that he hath done all that christ hath said? Truly we have a sufficient Ground for deep Humility and serious Repentance, and timely Reformation.
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But there is a great difference between the Failing of our Duty and the Works of Iniquity; between the Infirmities of those who sincerely endeavour to do his Will,
But there is a great difference between the Failing of our Duty and the Works of Iniquity; between the Infirmities of those who sincerely endeavour to do his Will,
Such must go out of this World in a State of Sin, and therefore can expect nothing but that dreadfull Sentence, which I tremble at the very thoughts of Repeating.
Such must go out of this World in a State of since, and Therefore can expect nothing but that dreadful Sentence, which I tremble At the very thoughts of Repeating.
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and whose Sincerity will be so far accepted by him, that he will say to them at that Day, Come ye blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World.
and whose Sincerity will be so Far accepted by him, that he will say to them At that Day, Come you blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World.
IN th•se Words is imply'd a Distribution of Mankind into those who are carnally and spiritually minded; which Distinction is so large and comprehensive, as to take in all sorts and conditions of Men;
IN th•se Words is implied a Distribution of Mankind into those who Are carnally and spiritually minded; which Distinction is so large and comprehensive, as to take in all sorts and conditions of Men;
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But, considering the Mixture of Good and Evil in Mankind, it is not an easie matter to set the Bounds of the carnal and spiritual Mind; and considering the frequent Impunity and Security of bad Men,
But, considering the Mixture of Good and Evil in Mankind, it is not an easy matter to Set the Bounds of the carnal and spiritual Mind; and considering the frequent Impunity and Security of bad Men,
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and the Fears and Troubles, which the best are not exempted from, it seems next to impossible to make out (at least as to this Life) that to be carnally minded is Death,
and the Fears and Troubles, which the best Are not exempted from, it seems next to impossible to make out (At least as to this Life) that to be carnally minded is Death,
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Yet, our Apostle doth not seem to confine the Consequences here mention'd to another World, (altho' the full Accomplishment of them be only there to be expected;) but if we attend to his Scope and Design in the End of the foregoing Chapter,
Yet, our Apostle does not seem to confine the Consequences Here mentioned to Another World, (although the full Accomplishment of them be only there to be expected;) but if we attend to his Scope and Design in the End of the foregoing Chapter,
and the Beginning of this, we shall find that even in this Life the result of a carnal Mind is a sort of a Spiritual Death; and of a Spiritual Mind is Life and Peace: For,
and the Beginning of this, we shall find that even in this Life the result of a carnal Mind is a sort of a Spiritual Death; and of a Spiritual Mind is Life and Peace: For,
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when St. Paul in the 7•h Chapter had represented himself as carnal and sold under Sin, although there were great strugglings between the Convictions of his Conscience,
when Saint Paul in the 7•h Chapter had represented himself as carnal and sold under since, although there were great strugglings between the Convictions of his Conscience,
as appears by that Emphatical expression which follow'd upon it, O wretched Man that I am, who shall deliver me from the Body of this Death? But he no sooner finds hopes of Delivery and Escape out of that Estate,
as appears by that Emphatical expression which followed upon it, Oh wretched Man that I am, who shall deliver me from the Body of this Death? But he no sooner finds hope's of Delivery and Escape out of that Estate,
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For, what could not be done by natural Freedom, by the Power of the Law and the Force of Reason, is brought to pass by the Assistance of Divine Grace given to the Souls of Men by Jesus Christ. For what the Law could not do in that it was weak through the Flesh: What was that which the Law could not do? It could awaken, convince, terrifie and confound the Consciences of Sinners under the Sense and Apprehension of their Sins;
For, what could not be done by natural Freedom, by the Power of the Law and the Force of Reason, is brought to pass by the Assistance of Divine Grace given to the Souls of Men by jesus christ. For what the Law could not do in that it was weak through the Flesh: What was that which the Law could not do? It could awaken, convince, terrify and confound the Consciences of Sinners under the Sense and Apprehension of their Sins;
and by the prevailing Efficacy of his Grace subdued the strength and force of it to such a degree, That the Righteousness of the Law might be fulfilled in us, who walk not after the Flesh but after the Spirit.
and by the prevailing Efficacy of his Grace subdued the strength and force of it to such a degree, That the Righteousness of the Law might be fulfilled in us, who walk not After the Flesh but After the Spirit.
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How could this be, if St. Paul still considered himself in the same Condition he did in the foregoing Chapter? For if he were still in Captivity to the Law of Sin in his Members, how was it possible that the Righteousness of the Law should be fulfilled in him? How could he walk not after the Flesh but after the Spirit,
How could this be, if Saint Paul still considered himself in the same Condition he did in the foregoing Chapter? For if he were still in Captivity to the Law of since in his Members, how was it possible that the Righteousness of the Law should be fulfilled in him? How could he walk not After the Flesh but After the Spirit,
if the Good which he would he did not, and the Evil which he would not that he did? For these things are so repugnant to each other, that when they are spoken of the same Person, it must be under different Considerations;
if the Good which he would he did not, and the Evil which he would not that he did? For these things Are so repugnant to each other, that when they Are spoken of the same Person, it must be under different Considerations;
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For, instead of Horrour and Despair, and inward Anguish and Confusion, there will follow a new Life of Joy and Peace here, and Eternal Happiness hereafter.
For, instead of Horror and Despair, and inward Anguish and Confusion, there will follow a new Life of Joy and Peace Here, and Eternal Happiness hereafter.
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And this is what the Apostle means in the Words of the Text; To be carnally minded, &c. Wherein are two things, which very much deserve our Consideration.
And this is what the Apostle means in the Words of the Text; To be carnally minded, etc. Wherein Are two things, which very much deserve our Consideration.
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The different Denominations are taken from the Flesh and the Spirit; which are here represented as two Principles so different from each other, that the same Person cannot be supposed to be acted by both of them.
The different Denominations Are taken from the Flesh and the Spirit; which Are Here represented as two Principles so different from each other, that the same Person cannot be supposed to be acted by both of them.
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For, as the Apostle saith in the foregoing Words, They that are after the Flesh do mind the things of the Flesh; but they that are after the Spirit the things of the Spirit.
For, as the Apostle Says in the foregoing Words, They that Are After the Flesh do mind the things of the Flesh; but they that Are After the Spirit the things of the Spirit.
how to judge concerning this matter so, as to be able to determine whether we our selves be carnally or spiritually minded. Which is a thing of so great Consequence for us to know, that the Peace of our Minds, the true Comfort of our Lives, our due Preparation for Death,
how to judge Concerning this matter so, as to be able to determine whither we our selves be carnally or spiritually minded. Which is a thing of so great Consequence for us to know, that the Peace of our Minds, the true Comfort of our Lives, our due Preparation for Death,
nor a partial Inquiry into our inward Passions, and the Course of our Actions, which can make us capable of passing a true Judgment upon the Temper of our Minds;
nor a partial Inquiry into our inward Passion, and the Course of our Actions, which can make us capable of passing a true Judgement upon the Temper of our Minds;
but there must be a true Light, a serious and diligent Search, frequent Recollection, free and deliberate Thoughts, long Observation and due Comparison of our selves with our selves and with the Law of God,
but there must be a true Light, a serious and diligent Search, frequent Recollection, free and deliberate Thoughts, long Observation and due Comparison of our selves with our selves and with the Law of God,
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either they look on us with Amazement, as if they were insensible of such things; or else with Scorn and Contempt, as if we went about to deceive them. Alas!
either they look on us with Amazement, as if they were insensible of such things; or Else with Scorn and Contempt, as if we went about to deceive them. Alas!
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and as though it were a pleasant Tale, they are troubled only to think it will be so soon at an End. But these are not the Persons, who require any such Care to pass a right Judgment upon them;
and as though it were a pleasant Tale, they Are troubled only to think it will be so soon At an End. But these Are not the Persons, who require any such Care to pass a right Judgement upon them;
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And this makes the difference so much harder to be perceived between the carnally and spiritually minded; since there are the same Faculties of Perception, Reasoning, and Application in both;
And this makes the difference so much harder to be perceived between the carnally and spiritually minded; since there Are the same Faculties of Perception, Reasoning, and Application in both;
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which may in Reason be supposed to make some Impression on the Minds of the more ingenuous Part of Mankind, who are not given over to such a Reprobate Sense as the former were.
which may in Reason be supposed to make Some Impression on the Minds of the more ingenuous Part of Mankind, who Are not given over to such a Reprobate Sense as the former were.
Now, how to distinguish between frequent good Impressions on the Mind, and an habitual Temper and Disposition, is not so easie to all who are concerned to distinguish them.
Now, how to distinguish between frequent good Impressions on the Mind, and an habitual Temper and Disposition, is not so easy to all who Are concerned to distinguish them.
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A carnal Mind may have many Spiritual Convictions, and good Motions and Inclinations; but after a time they wear off and leave no lasting Effect behind them;
A carnal Mind may have many Spiritual Convictions, and good Motions and Inclinations; but After a time they wear off and leave no lasting Effect behind them;
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yet the Scripture doth evidently suppose such a thing, when it speaks of the New Birth, and the New Life, and the New Creature, and the Children of God; all which are very insignificant Terms,
yet the Scripture does evidently suppose such a thing, when it speaks of the New Birth, and the New Life, and the New Creature, and the Children of God; all which Are very insignificant Terms,
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if there be not under them something answerable to the First Principles of Life; and if there be not a Divine Spirit dwelling and acting in the Souls of good Men,
if there be not under them something answerable to the First Principles of Life; and if there be not a Divine Spirit Dwelling and acting in the Souls of good Men,
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and raising them up above carnal and sensual Objects to things Divine and Spiritual, and carrying them through the Passage of this World so as to prepare them for a better.
and raising them up above carnal and sensual Objects to things Divine and Spiritual, and carrying them through the Passage of this World so as to prepare them for a better.
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But there is a great difference between the Spirit struggling against the Flesh in the carnally minded, and the Flesh struggling against the Spirit in those who are spiritually minded. For, where there is no perfect Victory, there will be some Opposition;
But there is a great difference between the Spirit struggling against the Flesh in the carnally minded, and the Flesh struggling against the Spirit in those who Are spiritually minded. For, where there is no perfect Victory, there will be Some Opposition;
so many unaccountable Fears, and such dreadfull Apprehensions of Death and the Consequences of it; that these things must make great Abatements as to such as are truly spiritually minded.
so many unaccountable Fears, and such dreadful Apprehensions of Death and the Consequences of it; that these things must make great Abatements as to such as Are truly spiritually minded.
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Where the chief End is the pleasing our selves, and the enjoying of any thing as our Happiness under the Supream Good, whatever Thoughts and Intentions we may at some times have, to repent of our Sins,
Where the chief End is the pleasing our selves, and the enjoying of any thing as our Happiness under the Supreme Good, whatever Thoughts and Intentions we may At Some times have, to Repent of our Sins,
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and turn our Souls from the Love of Sin to the Love of God, as long as we continue pursuing a wrong End, we have too great Reason to conclude our Minds to be yet carnal and sold under sin, For while the Apostle represents himself so, he tells us he had his Conscience thoroughly awakened with the Sense of his Sins,
and turn our Souls from the Love of since to the Love of God, as long as we continue pursuing a wrong End, we have too great Reason to conclude our Minds to be yet carnal and sold under since, For while the Apostle represents himself so, he tells us he had his Conscience thoroughly awakened with the Sense of his Sins,
even of those which the World is least apt to be sensible of, inward and secret Sins; he was not only convinced of the Excellency and Purity of the Law,
even of those which the World is least apt to be sensible of, inward and secret Sins; he was not only convinced of the Excellency and Purity of the Law,
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many seeming Spiritual Raptures and Ecstasies, and yet there may not be this spiritual Mind. For the Heats of Enthusiasm may seem to be very Spiritual, but are of another kind;
many seeming Spiritual Raptures and Ecstasies, and yet there may not be this spiritual Mind. For the Heats of Enthusiasm may seem to be very Spiritual, but Are of Another kind;
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which hath been often accompanied with as vehement an Inclination to sensual Pleasures; which shews the plain Difference between an exalted Fancy and a spiritual Mind.
which hath been often accompanied with as vehement an Inclination to sensual Pleasures; which shows the plain Difference between an exalted Fancy and a spiritual Mind.
It frequently retires from the Noise and Confusion, the Hurry and Vexation of Worldly Affairs, that it may converse more freely with invisible Objects;
It frequently retires from the Noise and Confusion, the Hurry and Vexation of Worldly Affairs, that it may converse more freely with invisible Objects;
may be fully convinced that the things which are seen, could not be what they are, were it not for the things which are not seen; and that the things which are not seen, are of incomparably greater value than those which are so much more admired,
may be Fully convinced that the things which Are seen, could not be what they Are, were it not for the things which Are not seen; and that the things which Are not seen, Are of incomparably greater valve than those which Are so much more admired,
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therefore they are spiritually minded, (for that were to suppose all to be Saints who are not Atheists;) but there must be such a due Preference in our Minds, of that Invisible and Eternal State, above all that is accounted great and desirable here,
Therefore they Are spiritually minded, (for that were to suppose all to be Saints who Are not Atheists;) but there must be such a due Preference in our Minds, of that Invisible and Eternal State, above all that is accounted great and desirable Here,
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2. A Spiritual Mind is discerned by the Prevailing Interest. For, as long as we are made up of Flesh and Spirit, there will and must be a Combat between them:
2. A Spiritual Mind is discerned by the Prevailing Interest. For, as long as we Are made up of Flesh and Spirit, there will and must be a Combat between them:
the Meaning is, that, in some particular Instances and less remarkable Cases, the Flesh may sometimes be too hard for the Spirit; but in all notorious Instances of the Lusts of the Flesh, which he reckons up;
the Meaning is, that, in Some particular Instances and less remarkable Cases, the Flesh may sometime be too hard for the Spirit; but in all notorious Instances of the Lustiest of the Flesh, which he reckons up;
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and in the main Issue of all lesser Combats the Spirit will be too hard for the Flesh in those who are spiritually minded; as the Flesh will be too hard for the Spirit at last in those who are carnally minded. If we look on them in the time of the Combat, it will be hard to judge which is most likely to prevail;
and in the main Issue of all lesser Combats the Spirit will be too hard for the Flesh in those who Are spiritually minded; as the Flesh will be too hard for the Spirit At last in those who Are carnally minded. If we look on them in the time of the Combat, it will be hard to judge which is most likely to prevail;
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and a bad Man may in some fits of Devotion seem so spiritually minded, that one might be apt to think he were quite changed, till he returns to his former Practices.
and a bad Man may in Some fits of Devotion seem so spiritually minded, that one might be apt to think he were quite changed, till he returns to his former Practices.
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and of David in the time of his Impenitency after his Sins of Adultery and Murther, we should have thought in common Justice and Charity, the latter had been the carnal, and the former the spiritual minded Man. But it was quite otherwise;
and of David in the time of his Impenitency After his Sins of Adultery and Murder, we should have Thought in Common justice and Charity, the latter had been the carnal, and the former the spiritual minded Man. But it was quite otherwise;
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To give a general Character of a Man from some violent Passion against the Tenour of his Life, would be like drawing the Picture of a Man in a Fit of an Epilepsy,
To give a general Character of a Man from Some violent Passion against the Tenor of his Life, would be like drawing the Picture of a Man in a Fit of an Epilepsy,
Sometimes the Vein of Hypocrisie lies deep, and is cover'd over with such a fair out-side, that no one can have Reason to mistrust it, till it discovers it self,
Sometime the Vein of Hypocrisy lies deep, and is covered over with such a fair outside, that no one can have Reason to mistrust it, till it discovers it self,
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It is as absurd an Inference that there is no such thing as a spiritul Mind, because some who have pretended to it have been found Carnal; as that there is no such thing as common Honesty among Men,
It is as absurd an Inference that there is no such thing as a Spiritual Mind, Because Some who have pretended to it have been found Carnal; as that there is no such thing as Common Honesty among Men,
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for such who lay no Restraint upon their Natural Inclinations must needs be carnally minded; because the Flesh, as St. Chrysostom observes, is not taken, by St. Paul, meerly for the Body, but for the corrupt Part of our selves,
for such who lay no Restraint upon their Natural Inclinations must needs be carnally minded; Because the Flesh, as Saint Chrysostom observes, is not taken, by Saint Paul, merely for the Body, but for the corrupt Part of our selves,
It is observed by Cicero 3. de Rep. That Mankind came into the World in a very ill Condition, with a Body naked, frail and infirm, with a Mind subject to Troubles, dejected with Fears, impatient of Labour, prone to Lust;
It is observed by Cicero 3. de Rep. That Mankind Come into the World in a very ill Condition, with a Body naked, frail and infirm, with a Mind Subject to Troubles, dejected with Fears, impatient of Labour, prove to Lust;
for as God hath given us inferiour Faculties suitable to the Constitution of our Bodies, so he hath likewise Superiour, which are capable of controlling and covering them.
for as God hath given us inferior Faculties suitable to the Constitution of our Bodies, so he hath likewise Superior, which Are capable of controlling and covering them.
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But such is the Goodness and Mercy of God towards Mankind, that he hath never refused to accept those, who have sincerely endeavour'd to do his Will according to the Measure of that Assistance which he hath given them.
But such is the goodness and Mercy of God towards Mankind, that he hath never refused to accept those, who have sincerely endeavoured to do his Will according to the Measure of that Assistance which he hath given them.
Thus we find Characters of Men in all Ages, who were said to be Righteous before God, just and upright and perfect Men; and yet some of the most eminent of these had remarkable failings,
Thus we find Characters of Men in all Ages, who were said to be Righteous before God, just and upright and perfect Men; and yet Some of the most eminent of these had remarkable failings,
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as Noah, Abraham and Job; yet they had extraordinary Testimonies of God's approving their Integrity and passing by those Faults which were contrary to the general Design and Tenour of their Lives.
as Noah, Abraham and Job; yet they had extraordinary Testimonies of God's approving their Integrity and passing by those Faults which were contrary to the general Design and Tenor of their Lives.
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But, if we more strictly consider these two Cases, we shall find there was something very provoking in the Circumstances of them, which made God so much more displeased with the committing them.
But, if we more strictly Consider these two Cases, we shall find there was something very provoking in the circumstances of them, which made God so much more displeased with the committing them.
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yet at last he happen'd to fail in some Part of his Duty, and God was so angry with him, that he would not hear his Prayer for going into Canaan, but he cut him off in the Wilderness at last,
yet At last he happened to fail in Some Part of his Duty, and God was so angry with him, that he would not hear his Prayer for going into Canaan, but he Cut him off in the Wilderness At last,
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as he did the People for their Unbelief, But what was this Sin of Moses which made God so highly displeased with him? If we read the Passage as it is related in the History of the Fact, it is not so easie to find it out.
as he did the People for their Unbelief, But what was this since of Moses which made God so highly displeased with him? If we read the Passage as it is related in the History of the Fact, it is not so easy to find it out.
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the Psalmist saith, they provoked his Spirit, so that he spake unadvised with his Lips. After all, the Sin of Moses was a Mixture of Anger and some kind of Infidelity:
the Psalmist Says, they provoked his Spirit, so that he spoke unadvised with his Lips. After all, the since of Moses was a Mixture of Anger and Some kind of Infidelity:
as appears by their Words to the People, Hear now, ye Rebels, must we fetch you Water out of the Rock? Which Expression doth not give God the Glory he expected from them;
as appears by their Words to the People, Hear now, you Rebels, must we fetch you Water out of the Rock? Which Expression does not give God the Glory he expected from them;
The other case is that of David's Numbering the People; and he was a Man after God's own Heart, of great Sincerity and Courage and Constancy in his Service.
The other case is that of David's Numbering the People; and he was a Man After God's own Heart, of great Sincerity and Courage and Constancy in his Service.
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What was the Cause of all this Severity against David? Was it such an unpardonable Sin for a King to understand the Number of his People? Suppose it a Failing,
What was the Cause of all this Severity against David? Was it such an unpardonable since for a King to understand the Number of his People? Suppose it a Failing,
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yet why should God be so angry for one such failing in him that had served God so sincerely as David had done? There must be something extraordinary in this Case;
yet why should God be so angry for one such failing in him that had served God so sincerely as David had done? There must be something extraordinary in this Case;
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It was not a meer Piece of Vanity and Ostentation in David, (although that be displeasing to God,) but it was a thing (as designed by him) which was generally look'd on as inconsistent with the Fundamental Promise made to Abraham; and so it is mention'd in the Chronicles, why the Numbering was not exactly taken,
It was not a mere Piece of Vanity and Ostentation in David, (although that be displeasing to God,) but it was a thing (as designed by him) which was generally looked on as inconsistent with the Fundamental Promise made to Abraham; and so it is mentioned in the Chronicles, why the Numbering was not exactly taken,
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because the Lord had said He would increase Israel like the Stars of the Heavens. Which seems to imply that there was a general Notion received among the People, that since God promised to increase them beyond Number, no one ought to go about to take the exact Number of them.
Because the Lord had said He would increase Israel like the Stars of the Heavens. Which seems to imply that there was a general Notion received among the People, that since God promised to increase them beyond Number, not one ought to go about to take the exact Number of them.
yet we have no Reason to question his Readiness to pardon these and other their Failings upon a sincere Repentance, and to accept of their general Care and Endeavour to please him instead of a perfect Obedience.
yet we have no Reason to question his Readiness to pardon these and other their Failings upon a sincere Repentance, and to accept of their general Care and Endeavour to please him instead of a perfect obedience.
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But I have something farther to offer, for the clearing these two difficult Cases, viz. that there is a Difference to be observed between the Rule of God's Proceedings with particular Persons,
But I have something farther to offer, for the clearing these two difficult Cases, viz. that there is a Difference to be observed between the Rule of God's Proceedings with particular Persons,
Thus Moses, mentions it three several times, The Lord was angry with me for your sakes; and again, the Lord was wroth with me for your sakes and would not hear me;
Thus Moses, mentions it three several times, The Lord was angry with me for your sakes; and again, the Lord was wroth with me for your sakes and would not hear me;
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It seems he was so much concerned as to pray to God, and that earnestly, that he would give him leave to conduct the People into Canaan: but God would not grant his Request.
It seems he was so much concerned as to pray to God, and that earnestly, that he would give him leave to conduct the People into Canaan: but God would not grant his Request.
Furthermore, the Lord was angry with me for your sakes, and sware that I should not go over Jordan, &c. So that the Blow which was given to the Head was for the sake of the whole Body.
Furthermore, the Lord was angry with me for your sakes, and sware that I should not go over Jordan, etc. So that the Blow which was given to the Head was for the sake of the Whole Body.
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And it is remarkable in the Case of David, that before he fell into the Sin of Numbering the People, The Anger of the Lord was kindled against Israel;
And it is remarkable in the Case of David, that before he fell into the since of Numbering the People, The Anger of the Lord was kindled against Israel;
From whence it is evident, that the Sins of a People may provoke God to let Princes fall into such Sins, which may give just occasion to God to punish both together.
From whence it is evident, that the Sins of a People may provoke God to let Princes fallen into such Sins, which may give just occasion to God to Punish both together.
But this is a very different Case from the Method of God's dealings with particular Persons with regard to their Integrity, according to the Terms of the Covenant of Grace.
But this is a very different Case from the Method of God's dealings with particular Persons with regard to their Integrity, according to the Terms of the Covenant of Grace.
And that will appear by comparing them together, (1.) As under equal Circumstances. (2.) As under unequal Circumstances. 1. As under equal Circumstances.
And that will appear by comparing them together, (1.) As under equal circumstances. (2.) As under unequal circumstances. 1. As under equal circumstances.
and judge only by Appearance, would be apt to think that those who do allow themselves all the Liberties which a carnal Mind doth incline them to, have very much the Advantage of those who are under the Restraints of a spiritual Mind; for they are bound to severe Rules of Vertue and Mortification, to deny all Ungodliness and Worldly lusts,
and judge only by Appearance, would be apt to think that those who do allow themselves all the Liberties which a carnal Mind does incline them to, have very much the Advantage of those who Are under the Restraints of a spiritual Mind; for they Are bound to severe Rules of Virtue and Mortification, to deny all Ungodliness and Worldly Lustiest,
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whereas such who are not under these Difficulties, seem to lead the most pleasant and easie Lives, enjoying themselves and being full of Noise and Confidence,
whereas such who Are not under these Difficulties, seem to led the most pleasant and easy Lives, enjoying themselves and being full of Noise and Confidence,
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and make them conclude with the Roman Orator, That one Day spent according to the Rules of Vertue were to be preferr'd before everlasting Debaucheries. And he was no Foo• no Pedant, no mean and contemptible Person, who said this,
and make them conclude with the Roman Orator, That one Day spent according to the Rules of Virtue were to be preferred before everlasting Debaucheries. And he was no Foo• no Pedant, no mean and contemptible Person, who said this,
but a Man of Wit and Sense, of Quality and Experience, who had Opportunities and Means enough to have pursued the most sensual and voluptuous Course of Li•e;
but a Man of Wit and Sense, of Quality and Experience, who had Opportunities and Means enough to have pursued the most sensual and voluptuous Course of Li•e;
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which yet we see out of Judgment and Choice he despised, and preferr'd a far shorter Life according to the Rules of Vertue, before a vicious Immortality.
which yet we see out of Judgement and Choice he despised, and preferred a Far shorter Life according to the Rules of Virtue, before a vicious Immortality.
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And yet, how short were the Incouragements to a good Life, and the Dissuasives from Sin among the best of them, in Comparison of what we all •now now by the Gospel of Christ? They went no farther than meer Natural Reason and the common Sense of Mankind carried them;
And yet, how short were the Encouragements to a good Life, and the Dissuasives from since among the best of them, in Comparison of what we all •now now by the Gospel of christ? They went no farther than mere Natural Reason and the Common Sense of Mankind carried them;
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but we profess to believe the Wrath of God revealed from Heaven against all unrighteousness and ungodliness of Men; and that there will be a great and terrible Day, wherein Men must receive according to their Works,
but we profess to believe the Wrath of God revealed from Heaven against all unrighteousness and ungodliness of Men; and that there will be a great and terrible Day, wherein Men must receive according to their Works,
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as to enter into the Consideration of his Ways, and to look back on the former Course of his Life, to examine and compare that with the Law of God by which he must be judged? And if we have but Patience to do this, he will have no farther Patience with himself,
as to enter into the Consideration of his Ways, and to look back on the former Course of his Life, to examine and compare that with the Law of God by which he must be judged? And if we have but Patience to do this, he will have no farther Patience with himself,
as it ought to be, of all the distinguishing sinfull Pleasures of a carnal Mind, I leave it to the most impartial Mind to resolve whether there will be the least Advantage by pursuing them.
as it ought to be, of all the distinguishing sinful Pleasures of a carnal Mind, I leave it to the most impartial Mind to resolve whither there will be the least Advantage by pursuing them.
But it is no such easie Matter to run down the Principles of Vertue and Religion, they have stood the Shock of all the Sarcasms and Reproaches of former Times;
But it is no such easy Matter to run down the Principles of Virtue and Religion, they have stood the Shock of all the Sarcasms and Reproaches of former Times;
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and whose Terror is said to be as everlasting as the Joys of Heaven. And shall not the Apprehension of such a Death, as this, so dreadfull, so unavoidable,
and whose Terror is said to be as everlasting as the Joys of Heaven. And shall not the Apprehension of such a Death, as this, so dreadful, so unavoidable,
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For, it is the best Improvement of our Minds, which are Spiritual. It is, the purging and refining them from the Dross and Corruption which debased them.
For, it is the best Improvement of our Minds, which Are Spiritual. It is, the purging and refining them from the Dross and Corruption which debased them.
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and fitting them for a perpetual Conversation with Divine and Spiritual Objects. And what then can be more agreeable to the best Part of our selves here,
and fitting them for a perpetual Conversation with Divine and Spiritual Objects. And what then can be more agreeable to the best Part of our selves Here,
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than to have a Mind so disengaged from this World and so fit for a better? So that we may be content to take a view of the Worst which can be supposed as to Disadvantage here, which is, that good Men may be under uneequal Circumstances as to their Condition in this Life;
than to have a Mind so disengaged from this World and so fit for a better? So that we may be content to take a view of the Worst which can be supposed as to Disadvantage Here, which is, that good Men may be under uneequal circumstances as to their Condition in this Life;
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There are two sorts of Troubles we are to expect in this World, (1.) Such as we bring upon our selves by our own Acts: (2.) Such as are common to all Mankind:
There Are two sorts of Troubles we Are to expect in this World, (1.) Such as we bring upon our selves by our own Acts: (2.) Such as Are Common to all Mankind:
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Is there any thing in this, which overthrows the Advantage of a spiritual Mind above a carnal? Can a carnal Mind secure Men from Pains and Diseases, from Losses and Disappointments? Nay doth not the Pursuit of carnal Pleasures bring more Troubles upon Men in this Life,
Is there any thing in this, which overthrows the Advantage of a spiritual Mind above a carnal? Can a carnal Mind secure Men from Pains and Diseases, from Losses and Disappointments? Nay does not the Pursuit of carnal Pleasures bring more Troubles upon Men in this Life,
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than the Case of Persecution doth upon the best Christians? If the loathsome Diseases, the reproachfull and untimely Deaths, which of all things ought to be most avoided, by such who believe no Life after this, be compared with the Pains and Martyrdoms of those who have suffer'd for their Religion, these will appear to be far more eligible than the other,
than the Case of Persecution does upon the best Christians? If the loathsome Diseases, the reproachful and untimely Death's, which of all things ought to be most avoided, by such who believe no Life After this, be compared with the Pains and Martyrdoms of those who have suffered for their Religion, these will appear to be Far more eligible than the other,
(2.) As to the common Calamities of Life, which none can prevent or avoid, the spiritual Mind hath very much the Advantage of the carnal; for the one •ills them with inward Peace and Satisfaction of Mind, which of all things carry Men best through the Troubles of Life;
(2.) As to the Common Calamities of Life, which none can prevent or avoid, the spiritual Mind hath very much the Advantage of the carnal; for the one •ills them with inward Peace and Satisfaction of Mind, which of all things carry Men best through the Troubles of Life;
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(1.) Reflection. When Epicurus was in his last Agonies under the Stone, what a miserable way was it for him to go about to comfort himself, by reflecting upon his Atoms and his Maxims, his imaginary Notion of the Happiness of Life consisting in Pleasure,
(1.) Reflection. When Epicurus was in his last Agonies under the Stone, what a miserable Way was it for him to go about to Comfort himself, by reflecting upon his Atoms and his Maxims, his imaginary Notion of the Happiness of Life consisting in Pleasure,
when his Life was so near being ended by excessive Pain? But a good Man that hath sincerely endeavour'd to serve God in his Generation, and to do all the good he could,
when his Life was so near being ended by excessive Pain? But a good Man that hath sincerely endeavoured to serve God in his Generation, and to do all the good he could,
and to promote the Interests of Religion and Vertue in the World, may in the Midst of many Failings and Infirmities, look back with comfort on the Course of his former Life,
and to promote the Interests of Religion and Virtue in the World, may in the Midst of many Failings and Infirmities, look back with Comfort on the Course of his former Life,
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and what a miserable Case are those in, who have nothing to look for but Judgment and fiery Indignation, which shall consume the Adversaries of God and Religion?
and what a miserable Case Are those in, who have nothing to look for but Judgement and fiery Indignation, which shall consume the Adversaries of God and Religion?
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But, O the blessed Hope and joyfull Expectation that attends a spiritual Mind! Especially when it is enliven'd and assisted by the powerfull Influences of Divine Grace.
But, Oh the blessed Hope and joyful Expectation that attends a spiritual Mind! Especially when it is enlivened and assisted by the powerful Influences of Divine Grace.
For without that, even good Men may be liable to some Dejections and Fears as to another World, from the Vastness of the Change, the Sense of their Failings, the Weakness of their Minds,
For without that, even good Men may be liable to Some Dejections and Fears as to Another World, from the Vastness of the Change, the Sense of their Failings, the Weakness of their Minds,
yet when God is pleased to conduct his Servants through it, he makes it a happy Passage into a State of a glorious Immortality and everlasting Life and Peace. To which God, &c.
yet when God is pleased to conduct his Servants through it, he makes it a happy Passage into a State of a glorious Immortality and everlasting Life and Peace. To which God, etc.
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SERMON IX. Preached before the King and Queen AT WHITE-HALL, ON Christmass-Day, 1693. St. John III. 17. For God sent not his Son into the World to condemn the World;
SERMON IX. Preached before the King and Queen AT WHITEHALL, ON Christmass-Day, 1693. Saint John III. 17. For God sent not his Son into the World to condemn the World;
THese words are part of the Gospel written by St. John, wherein he doth not only fill up the History of our Saviour with many particular Discourses omitted by the other Evangelists,
THese words Are part of the Gospel written by Saint John, wherein he does not only fill up the History of our Saviour with many particular Discourses omitted by the other Evangelists,
It's true, that they all agree in the same general End of Writing which St. John mentions, viz. That we might believe that Jesus is the Christ the Son of God,
It's true, that they all agree in the same general End of Writing which Saint John mentions, viz. That we might believe that jesus is the christ the Son of God,
St. Matthew wrote his Gospel for the sake of the Jews; and therefore he begins with the Genealogy of Jesus Christ from Abraham, and shews that the Prophecies were accomplished in him,
Saint Matthew wrote his Gospel for the sake of the jews; and Therefore he begins with the Genealogy of jesus christ from Abraham, and shows that the Prophecies were accomplished in him,
and how he came not to destroy the Law but to fulfill it, and that his Miracles and Doctrine were sufficient to convince them that he was the promised Messias. St. Mark wrote only a summary Account of the most material Passages relating to the Person and Doctrine of Christ for the sake of the Gentiles. St. Luke takes a larger Compass,
and how he Come not to destroy the Law but to fulfil it, and that his Miracles and Doctrine were sufficient to convince them that he was the promised Messias. Saint Mark wrote only a summary Account of the most material Passages relating to the Person and Doctrine of christ for the sake of the Gentiles. Saint Lycia Takes a larger Compass,
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1. The perverting the Doctrine of Christ by the Ebionites and Cerinthians, who pretended to give great Honour to Christ as an excellent Person both for Wisdom and Holiness,
1. The perverting the Doctrine of christ by the Ebionites and Cerinthians, who pretended to give great Honour to christ as an excellent Person both for Wisdom and Holiness,
than that he lived to see his Doctrine perverted, and his Design in so great a Measure rendred ineffectual? And therefore in the writing of this Gospel.
than that he lived to see his Doctrine perverted, and his Design in so great a Measure rendered ineffectual? And Therefore in the writing of this Gospel.
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it was indeed a sad and amazing Consideration, that the wonderfull Love of God in sending his Son into the World should have so little Effect upon the Generality of those to whom he was sent and his Doctrine preached;
it was indeed a sad and amazing Consideration, that the wonderful Love of God in sending his Son into the World should have so little Effect upon the Generality of those to whom he was sent and his Doctrine preached;
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not in a slight superficial Manner, (as though an Annual Commemoration of it were all that God expected from us,) but our Minds and Souls ought to be possessed with a deep and humble Sense of so great,
not in a slight superficial Manner, (as though an Annual Commemoration of it were all that God expected from us,) but our Minds and Souls ought to be possessed with a deep and humble Sense of so great,
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For when the Psalmist thought but of God's Providence towards Mankind, he could not but break out into that Expression, Lord, what is Man, that thou art mindfull of him, and the Son of Man, that thou so regardest him! What is Man indeed!
For when the Psalmist Thought but of God's Providence towards Mankind, he could not but break out into that Expression, Lord, what is Man, that thou art mindful of him, and the Son of Man, that thou so regardest him! What is Man indeed!
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What is such a Creature as this, that a God infinitely Wise and Powerfull, far above our Thoughts as well as our Services, should concern himself about the low and trifling Affairs of Mankind!
What is such a Creature as this, that a God infinitely Wise and Powerful, Far above our Thoughts as well as our Services, should concern himself about the low and trifling Affairs of Mankind!
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But such is the Goodness and Condescension of God, that he humbles himself so far, as not only to behold, but to govern the things that are done upon Earth.
But such is the goodness and Condescension of God, that he humbles himself so Far, as not only to behold, but to govern the things that Are done upon Earth.
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this is so far above our Imaginations as well as Deserts, that it seems to be the most colourable Pretence for Infidelity, that it is too great a thing for Mankind to believe.
this is so Far above our Imaginations as well as Deserts, that it seems to be the most colourable Pretence for Infidelity, that it is too great a thing for Mankind to believe.
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But I am sensible, that in this sceptical and unbelieving Age, there is such a Humour of caviling against Matters of Revelation, especially this fundamental Article of it, that it would seem as if we were afraid to look their Objections in the Face,
But I am sensible, that in this sceptical and unbelieving Age, there is such a Humour of caviling against Matters of Revelation, especially this fundamental Article of it, that it would seem as if we were afraid to look their Objections in the Face,
viz. Suppose God should have an Intention to offer Terms of Salvation to Mankind, yet what need was there that the Son of God should come into the World for that End? Had not God easier Methods of doing it than by the Incarnation and Crucifixion of his Son? Is it not more credible, that God should forgive Sins without any Atonement,
viz. Suppose God should have an Intention to offer Terms of Salvation to Mankind, yet what need was there that the Son of God should come into the World for that End? Had not God Easier Methods of doing it than by the Incarnation and Crucifixion of his Son? Is it not more credible, that God should forgive Sins without any Atonement,
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than that he should send his Son to be a Sacrifice of Propitiation to himself? Is it not enough for us to believe all the Principles of Natural Religion to be true;
than that he should send his Son to be a Sacrifice of Propitiation to himself? Is it not enough for us to believe all the Principles of Natural Religion to be true;
I shall not dispute it with such Men whether these late Pretenders to Natural Religion have at the bottom any real Kindness for the Principles of it, or not;
I shall not dispute it with such Men whither these late Pretenders to Natural Religion have At the bottom any real Kindness for the Principles of it, or not;
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But let it be as great and real as they pretend, what I at present undertake, is to make it appear, That none who do embrace the Principles of Natural Religion can have any Reason to reject the Christian,
But let it be as great and real as they pretend, what I At present undertake, is to make it appear, That none who do embrace the Principles of Natural Religion can have any Reason to reject the Christian,
I shall not go about to shew, how the Christian Religion not only supposes, but improves, refines, establishes and enforces the most noted and allowed Principles of Natural Religion,
I shall not go about to show, how the Christian Religion not only supposes, but improves, refines, establishes and inforces the most noted and allowed Principles of Natural Religion,
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the Nature and Kinds of Moral Duties, the Rewards and Punishments of another World, since no one of common Sense can deny that the Christian Religion is very exact and particular in these things above any other Institution in the World.
the Nature and Kinds of Moral Duties, the Rewards and Punishments of Another World, since no one of Common Sense can deny that the Christian Religion is very exact and particular in these things above any other Institution in the World.
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or the Rights of Property, or the due Regard to the Preservation of Mankind; or they give such a pitifull Representation of the Rewards and Punishments of another Life;
or the Rights of Property, or the due Regard to the Preservation of Mankind; or they give such a pitiful Representation of the Rewards and Punishments of Another Life;
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But is this an Objection against our Religion, or against Mankind? If they think that, let our Religion require what it will, the generality of the World will still live and act like Brutes,
But is this an Objection against our Religion, or against Mankind? If they think that, let our Religion require what it will, the generality of the World will still live and act like Brutus's,
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Especially considering, that the Rewards and Punishments of another Life, are set forth in the Gospel, with that Clearness, that Force, that Authority, that if any thing of that Nature would work upon Mankind, these must.
Especially considering, that the Rewards and Punishments of Another Life, Are Set forth in the Gospel, with that Clearness, that Force, that authority, that if any thing of that Nature would work upon Mankind, these must.
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But all these things I pass over, and come to that which I proposed as my chief Design, which is to prove, That none who truly believe the Principles of Natural Religion, can have any Reason to reject this fundamental Article of it,
But all these things I pass over, and come to that which I proposed as my chief Design, which is to prove, That none who truly believe the Principles of Natural Religion, can have any Reason to reject this fundamental Article of it,
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for the very same Reasons which move Men to believe a God, do convince them that he must be of infinite Wisdom and Goodness, seeing the strongest Evidences to prove his Being are from the Instances of them in the World.
for the very same Reasons which move Men to believe a God, do convince them that he must be of infinite Wisdom and goodness, seeing the Strongest Evidences to prove his Being Are from the Instances of them in the World.
But our Souls are of an immortal Nature, that will subsist in Happiness or Misery after this Life, otherwise the Rewards and Punishments of another World signifie nothing;
But our Souls Are of an immortal Nature, that will subsist in Happiness or Misery After this Life, otherwise the Rewards and Punishments of Another World signify nothing;
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the Question then is (if it can be made a Question) Whether it be more agreeable to the infinite Goodness and Wisdom of God to provide for the Well-being of Mankind in such a low and gloomy Region,
the Question then is (if it can be made a Question) Whither it be more agreeable to the infinite goodness and Wisdom of God to provide for the Well-being of Mankind in such a low and gloomy Region,
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so that the Salvation tendred by the Gospel, is the most agreeable End which the Wisdom and Goodness of God could carry on for the Benefit of Mankind.
so that the Salvation tendered by the Gospel, is the most agreeable End which the Wisdom and goodness of God could carry on for the Benefit of Mankind.
if we supposed the Rewards of another Life to come from any other Fountain than the infinite Goodness of God towards those who sincerely love him and endeavour to please him;
if we supposed the Rewards of Another Life to come from any other Fountain than the infinite goodness of God towards those who sincerely love him and endeavour to please him;
And what is there in it, which is repugnant to the Wisdom and Goodness of God? What was it but infinite Goodness which gave a Being to the World at first,
And what is there in it, which is repugnant to the Wisdom and goodness of God? What was it but infinite goodness which gave a Being to the World At First,
after so many great and continual Provocations? If we were to argue from our Deserts, it were impossible for us to justifie the wonderfull Patience and Long-suffering of God towards the sinfull Race of Mankind;
After so many great and continual Provocations? If we were to argue from our Deserts, it were impossible for us to justify the wonderful Patience and Long-suffering of God towards the sinful Raze of Mankind;
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for we are certain, that they have long since deserved to be cut off from the Face of the Earth? If we consider the Justice and Holiness of God, whereby he is daily provoked to punish Offenders,
for we Are certain, that they have long since deserved to be Cut off from the Face of the Earth? If we Consider the justice and Holiness of God, whereby he is daily provoked to Punish Offenders,
If we then take in the whole Hypothesis or true Scheme of Christianity together, it is no other than that God sent his Son into the World, that the World through him might be saved;
If we then take in the Whole Hypothesis or true Scheme of Christianity together, it is no other than that God sent his Son into the World, that the World through him might be saved;
II. The next Principle agreeable to Natural Reason and Religion is, That no such thing as Salvation or Happiness in a future State can be expected without the particular Favour of God.
II The next Principle agreeable to Natural Reason and Religion is, That no such thing as Salvation or Happiness in a future State can be expected without the particular Favour of God.
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Here it was intangled, corrupted, and therefore apt to be deceived by the false Appearances of things, which glide through the Senses and leave too lasting Impressions on the Mind;
Here it was entangled, corrupted, and Therefore apt to be deceived by the false Appearances of things, which glide through the Senses and leave too lasting Impressions on the Mind;
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But assoon as the Soul is dislodged from this cloudy Mansion in the Body, all things will then appear, not as by an uncertain Sky light in a dark Room,
But As soon as the Soul is dislodged from this cloudy Mansion in the Body, all things will then appear, not as by an uncertain Sky Light in a dark Room,
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How then should the Mind bear up it self in another State, when its Reflections must be far more constant and severe? What then? Can the Mind lay it self asleep,
How then should the Mind bear up it self in Another State, when its Reflections must be Far more constant and severe? What then? Can the Mind lay it self asleep,
it must be complete and perfect to answer all the just and reasonable Desires of an immortal Soul. And what can this be less than God himself? And therefore the Christian Religion speaks most agreeably to Natural Reason,
it must be complete and perfect to answer all the just and reasonable Desires of an immortal Soul. And what can this be less than God himself? And Therefore the Christian Religion speaks most agreeably to Natural Reason,
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And this Prospect of another State, or of the Salvation of Mankind by Christ s coming into the World, is that which lets us into another View of all that relates to the Son of God's coming into the World:
And this Prospect of Another State, or of the Salvation of Mankind by christ s coming into the World, is that which lets us into Another View of all that relates to the Son of God's coming into the World:
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all that the Gospel represents as to the manner of God's sending his Son into the World, his being born of an obscure Virgin, being laid in the common Manger, being bred up in a private Place, having so mean Followers, meeting with so cold a Reception from his own People,
all that the Gospel represents as to the manner of God's sending his Son into the World, his being born of an Obscure Virgae, being laid in the Common Manger, being bred up in a private Place, having so mean Followers, meeting with so cold a Reception from his own People,
and see how all things are esteemed by them according to the Ends and Purposes they are designed for, we should then perceive how admirably all these things were fitted for his great End;
and see how all things Are esteemed by them according to the Ends and Purposes they Are designed for, we should then perceive how admirably all these things were fitted for his great End;
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so when a great and noble Design is to be carried on, the true Measure of Decorum in that Case, is that which is most serviceable to the principal End. If a great Person had a Design to rescue some near Relations out of Slavery, he would never go with a splendid Equipage and a long Train of Attendance, which would but make his Person more gazed at and his Design less effectual.
so when a great and noble Design is to be carried on, the true Measure of Decorum in that Case, is that which is most serviceable to the principal End. If a great Person had a Design to rescue Some near Relations out of Slavery, he would never go with a splendid Equipage and a long Train of Attendance, which would but make his Person more gazed At and his Design less effectual.
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The great End of the coming of Christ was to deliver the Souls of Men from a much worse Captivity, viz. of their own sinfull Passions and the Devil's Tyranny by their means;
The great End of the coming of christ was to deliver the Souls of Men from a much Worse Captivity, viz. of their own sinful Passion and the Devil's Tyranny by their means;
For, if all that the Scripture so often expresses concerning the Wrath and Displeasure of God against Mankind for Sin, be only figurative and hyperbolical Expressions,
For, if all that the Scripture so often Expresses Concerning the Wrath and Displeasure of God against Mankind for since, be only figurative and hyperbolical Expressions,
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since all Writings are capable by Ambiguity of Words and Phrases, by the different Use of Particles and Transposition of Letters and Syllables, of very different Interpretations.
since all Writings Are capable by Ambiguity of Words and Phrases, by the different Use of Particles and Transposition of Letters and Syllables, of very different Interpretations.
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Now, whether there be a just Cause of Displeasure or not, must depend upon the Natural Differences of Good and Evil. And it is impossible that any one who exercises his Reason, can judge amiss in this Matter.
Now, whither there be a just Cause of Displeasure or not, must depend upon the Natural Differences of Good and Evil. And it is impossible that any one who exercises his Reason, can judge amiss in this Matter.
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But if there be such a real Difference in the Nature of Humane Actions, and God be a strict observer of them, he being a God of infinite Holiness and Justice, cannot but be offended with Mankind's wilfull Omission of what they know to be good,
But if there be such a real Difference in the Nature of Humane Actions, and God be a strict observer of them, he being a God of infinite Holiness and justice, cannot but be offended with Mankind's wilful Omission of what they know to be good,
And if the saving of Sinners upon their Repentance can be made agreeable to these, such is the Mercy and Goodness of God to his Creatures, that there is great Reason to hope for a Reconciliation.
And if the Saving of Sinners upon their Repentance can be made agreeable to these, such is the Mercy and goodness of God to his Creatures, that there is great Reason to hope for a Reconciliation.
and yet there is a Possibility of Reconciliation between God and them, he alone is the most proper and competent Judge, on what Terms this Reconciliation may be obtained.
and yet there is a Possibility of Reconciliation between God and them, he alone is the most proper and competent Judge, on what Terms this Reconciliation may be obtained.
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For being both the offended Party and the supreme Governour, he hath the sole Right on both Accounts of fixing those Terms and Conditions, upon which he will forgive Sins,
For being both the offended Party and the supreme Governor, he hath the sole Right on both Accounts of fixing those Terms and Conditions, upon which he will forgive Sins,
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But what amends is made by all this, for the infinite Dishonour which hath been done to God and his Laws by the Violation of them? The Courts of Justice among Men take no Notice of the Malefactor's Repentance;
But what amends is made by all this, for the infinite Dishonour which hath been done to God and his Laws by the Violation of them? The Courts of justice among Men take no Notice of the Malefactor's Repentance;
If God should be exact in punishing Offenders, who could complain? For who can plead Not Guilty before his Maker? And when a Man's own Conscience condemns him that he hath deserved Punishment, what Reason can he have from himself not to expect it? And if he doth justly expect to be punished, what reason can he have to hope for Forgiveness? Since he knows that he deserves to be punished,
If God should be exact in punishing Offenders, who could complain? For who can plead Not Guilty before his Maker? And when a Man's own Conscience condemns him that he hath deserved Punishment, what Reason can he have from himself not to expect it? And if he does justly expect to be punished, what reason can he have to hope for Forgiveness? Since he knows that he deserves to be punished,
but he that believeth not is condemned already, because he hath not believed in the Name of the only begotten Son of God, v. 18. This, some may say, is very hard Doctrine;
but he that Believeth not is condemned already, Because he hath not believed in the Name of the only begotten Son of God, v. 18. This, Some may say, is very hard Doctrine;
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And this is the great Point, That God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life, v. 16. Not,
And this is the great Point, That God so loved the World, that he gave his only begotten Son, that whosoever Believeth in him should not perish but have everlasting life, v. 16. Not,
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as though meer believing this were sufficient (for this carries a great many other things along with it) but that since God had sent his only begotten Son into the World upon such a Message, he did expect that he should be received and entertained as such upon their utmost Peril.
as though mere believing this were sufficient (for this carries a great many other things along with it) but that since God had sent his only begotten Son into the World upon such a Message, he did expect that he should be received and entertained as such upon their utmost Peril.
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God do•h not expect it from us, provided that with sincere and impartial Minds we set our selves to consider and weigh the Evidence and with great Humility beg the Assistance of Divine Grace, without which God may justly leave us to our Unbelief.
God do•h not expect it from us, provided that with sincere and impartial Minds we Set our selves to Consider and weigh the Evidence and with great Humility beg the Assistance of Divine Grace, without which God may justly leave us to our Unbelief.
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1. That if the Matters of Fact are true concerning the History of Christ's coming, as related by the Evangelists, there can be no Reason to doubt his being the Son of God. For he that was the most exact Pattern of Humility and Self-denial, not only frequently assumes this Title to himself,
1. That if the Matters of Fact Are true Concerning the History of Christ's coming, as related by the Evangelists, there can be no Reason to doubt his being the Son of God. For he that was the most exact Pattern of Humility and Self-denial, not only frequently assumes this Title to himself,
so in this Case I say if there be not Reason to believe these things all Faith is vain. For no other Matters of Fact, which we should be accounted Fools for not believing, have had such a sort of Testimony which these have had.
so in this Case I say if there be not Reason to believe these things all Faith is vain. For no other Matters of Fact, which we should be accounted Fools for not believing, have had such a sort of Testimony which these have had.
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that when these things had been thus delivered by those who saw them, who were most remarkable for their Innocency and Integrity, in the next Ages they were examined and enquired into by Men of Sagacity and Learning, who upon the strictest Search found no Reason to suspect their Testimony;
that when these things had been thus Delivered by those who saw them, who were most remarkable for their Innocency and Integrity, in the next Ages they were examined and inquired into by Men of Sagacity and Learning, who upon the Strictest Search found no Reason to suspect their Testimony;
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than that of rescuing Mankind out of a miserable State, and putting them into a certain way of Eternal Happiness? Whether such a Design must not be discovered in some particular Age of the World, with all the Circumstances relating to it? Whether that Age were not the fittest of all others, wherein the most remarkable Prophecies were to be accomplished,
than that of rescuing Mankind out of a miserable State, and putting them into a certain Way of Eternal Happiness? Whither such a Design must not be discovered in Some particular Age of the World, with all the circumstances relating to it? Whither that Age were not the Fittest of all Others, wherein the most remarkable Prophecies were to be accomplished,
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as to the Coming of the M•ssias, while the second Temple was standing? Whether the Difficulties as to humane Testimonies be not equal to all Ages and Things? Whether because it is possible for all Men to deceive, it be reasonable to inferr that all Men are deceived;
as to the Coming of the M•ssias, while the second Temple was standing? Whither the Difficulties as to humane Testimonies be not equal to all Ages and Things? Whither Because it is possible for all Men to deceive, it be reasonable to infer that all Men Are deceived;
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And if after the severest Examination we do not find sufficient Reason to believe that God sent his Son into the World for the Salvation of Mankind, upon such Testimonies as are given of it, we must conclude all Mankind to be made up of Fraud and Imposture;
And if After the Severest Examination we do not find sufficient Reason to believe that God sent his Son into the World for the Salvation of Mankind, upon such Testimonies as Are given of it, we must conclude all Mankind to be made up of Fraud and Imposture;
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For us who believe and own the Truth of this great and fundamental Article of the Christian Faith, we have something else to do than meerly to vindicate and assert it.
For us who believe and own the Truth of this great and fundamental Article of the Christian Faith, we have something Else to do than merely to vindicate and assert it.
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If we therefore ever hope for any Benefit by this coming of Christ into the World, we must apply our Minds to consider seriously on what Conditions we may reasonably hope for Salvation by him.
If we Therefore ever hope for any Benefit by this coming of christ into the World, we must apply our Minds to Consider seriously on what Conditions we may reasonably hope for Salvation by him.
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than in this Epistle, both with respect to Sins of Commission, and Sins of Omission. As to Sins of Commission, his Expression seems hardly consistent with the Grace of the Gospel;
than in this Epistle, both with respect to Sins of Commission, and Sins of Omission. As to Sins of Commission, his Expression seems hardly consistent with the Grace of the Gospel;
yet who can pretend to do it in the utmost latitude and extent of our Duty? So that what St. Paul saith of the Law, is true of the Text, that it concludes all under Sin. For,
yet who can pretend to do it in the utmost latitude and extent of our Duty? So that what Saint Paul Says of the Law, is true of the Text, that it concludes all under Sin. For,
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What Advantage then have we by the Gospel, since the more we know of our Duty, the worse our Condition is, if we do not practise it? and we know so much more to be our Duty than we can hope to practise;
What Advantage then have we by the Gospel, since the more we know of our Duty, the Worse our Condition is, if we do not practise it? and we know so much more to be our Duty than we can hope to practise;
and the due Aggravation of our Sins, it will be necessary to state and clear the Nature and Extent of Sins of Omission: Or to shew how far this Rule of the Apostle holds, To him that knoweth to do good,
and the due Aggravation of our Sins, it will be necessary to state and clear the Nature and Extent of Sins of Omission: Or to show how Far this Rule of the Apostle holds, To him that Knoweth to do good,
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For a Sin of Omission must suppose an Obligation; since every Sin must be a Transgression of the Law. But there are several sorts of things that are good; and there are different kinds of Obligation; and from hence arises the Difficulty of stating the Nature of Sins of Omission; which some are too little sensible of, and some too much.
For a since of Omission must suppose an Obligation; since every since must be a Transgression of the Law. But there Are several sorts of things that Are good; and there Are different Kinds of Obligation; and from hence arises the Difficulty of stating the Nature of Sins of Omission; which Some Are too little sensible of, and Some too much.
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It is the Opinion of Aquinas and the older Casuists, that assoon as ever any Person is come to the use of his Reason, he is not only bound to think of God,
It is the Opinion of Aquinas and the older Casuists, that As soon as ever any Person is come to the use of his Reason, he is not only bound to think of God,
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The latter Casuists, who think this Doctrine too severe, as to the first use of Reason; yet cannot deny it to hold, assoon as any come to the Knowledge of God;
The latter Casuists, who think this Doctrine too severe, as to the First use of Reason; yet cannot deny it to hold, As soon as any come to the Knowledge of God;
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without darkening his Understanding by unreasonable Prejudices; without Confusion of Thought, and Perplexity of Mind; without groundless Imaginations, and ridiculous Suppositions;
without darkening his Understanding by unreasonable Prejudices; without Confusion of Thought, and Perplexity of Mind; without groundless Imaginations, and ridiculous Suppositions;
wherein we draw in our Thoughts from the Business and Impertinencies of this Life (and even these go a great way in that which looks like Business) that we may converse with God and our own Minds.
wherein we draw in our Thoughts from the Business and Impertinencies of this Life (and even these go a great Way in that which looks like Business) that we may converse with God and our own Minds.
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And those who do not sometimes withdraw from the Noise and Hurry, the Dust and Confusion of this World, must be great Strangers both to God and themselves;
And those who do not sometime withdraw from the Noise and Hurry, the Dust and Confusion of this World, must be great Strangers both to God and themselves;
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This is that which is commonly called the Love of God; and is opposed to the Love of Sin. Which doth not consist in sudden and transient Acts of Complacency and Delight in him;
This is that which is commonly called the Love of God; and is opposed to the Love of Sin. Which does not consist in sudden and Transient Acts of Complacency and Delight in him;
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The Jews think that the fundamental Precept of the Law as to the Love of God with all their heart and soul and strength, goes no farther than that they should do that which the Law requires as to the Worship and Service of God.
The jews think that the fundamental Precept of the Law as to the Love of God with all their heart and soul and strength, Goes no farther than that they should do that which the Law requires as to the Worship and Service of God.
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although it be an Affirmative Precept. For the true Reason of the Difference of Obligation is from the Nature of the Commands, and not from the Manner of Expressing them either Negatively or Affirmatively. The Reason of the perpetual Obligation of Negative Precepts is, that it can never be lawfull to do what God forbids;
although it be an Affirmative Precept. For the true Reason of the Difference of Obligation is from the Nature of the Commands, and not from the Manner of Expressing them either Negatively or Affirmatively. The Reason of the perpetual Obligation of Negative Precepts is, that it can never be lawful to do what God forbids;
But as to particular Acts of Repentance and of the Love of God, supposing that habitual Temper, the Obligation of them is according to the proper Seasons and Occasions of them.
But as to particular Acts of Repentance and of the Love of God, supposing that habitual Temper, the Obligation of them is according to the proper Seasons and Occasions of them.
But suppose we do know God, and have this habitual Love to him as our chief End, doth this come up to all that Mankind owes to God? Do we know him and love him and serve him as we ought to do? Do we not fail in the Manner and Degree of those very Duties which we in some Measure perform? And are not these Failings Omissions? And will not these Omissions be charged upon us as Sins? How then can Mankind hope to escape the Wrath of God against those who continue in the Practice of Sin?
But suppose we do know God, and have this habitual Love to him as our chief End, does this come up to all that Mankind owes to God? Do we know him and love him and serve him as we ought to do? Do we not fail in the Manner and Degree of those very Duties which we in Some Measure perform? And Are not these Failings Omissions? And will not these Omissions be charged upon us as Sins? How then can Mankind hope to escape the Wrath of God against those who continue in the Practice of since?
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But here lies the main Point as to this Matter, how far God will charge those things upon us as Omissions, which in us come rather from want of Power than of Will to do them? I do not mean of Natural Faculties, for those we have entire, but of Moral Power, i. e.
But Here lies the main Point as to this Matter, how Far God will charge those things upon us as Omissions, which in us come rather from want of Power than of Will to do them? I do not mean of Natural Faculties, for those we have entire, but of Moral Power, i. e.
but I consider him as a gracious Lord towards a decayed Tenant, of whom, if he be willing to pay what he is able, he will not exact the uttermost Farthing;
but I Consider him as a gracious Lord towards a decayed Tenant, of whom, if he be willing to pay what he is able, he will not exact the uttermost Farthing;
but since he is pleased to deal with us upon the Terms of a new Covenant, we have reason to hope that he will not charge Involuntary Neglects and Moral Disabilities upon us, as Sins of Omission.
but since he is pleased to deal with us upon the Terms of a new Covenant, we have reason to hope that he will not charge Involuntary Neglects and Moral Disabilities upon us, as Sins of Omission.
and can we expect them, when we slight that little Service, in comparison of the time he allows for other Imployments, which he expects from us? If we had nothing but the Light of Nature to direct us, we should conclude it very reasonable that Mankind should own their Creator, by some outward,
and can we expect them, when we slight that little Service, in comparison of the time he allows for other Employments, which he expects from us? If we had nothing but the Light of Nature to Direct us, we should conclude it very reasonable that Mankind should own their Creator, by Some outward,
I do not mean only at the very time, but if he hath by some former Act of his Will brought an Incapacity upon himself, that want of Power doth not excuse,
I do not mean only At the very time, but if he hath by Some former Act of his Will brought an Incapacity upon himself, that want of Power does not excuse,
no one can say, that this Omission is wilfull, and therefore cannot be accounted a Sin. But if a Person by his Intemperance and Debauchery hath brought himself into an Incapacity of attending on the Service of God;
no one can say, that this Omission is wilful, and Therefore cannot be accounted a Sin. But if a Person by his Intemperance and Debauchery hath brought himself into an Incapacity of attending on the Service of God;
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II. But besides the Duties which we owe to God, there are such which we owe to one another, which cannot be omitted without Sin. But here the stating of the Case seems yet more difficult,
II But beside the Duties which we owe to God, there Are such which we owe to one Another, which cannot be omitted without Sin. But Here the stating of the Case seems yet more difficult,
What is the Meaning of all those Jealousies and Suspicions which are among us, when we all profess to own the same Religion, the same Laws, and the same Government?
What is the Meaning of all those Jealousies and Suspicions which Are among us, when we all profess to own the same Religion, the same Laws, and the same Government?
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I hope the publick Capacity, I appear in here at this time, will excuse my interposing to allay such Heats and Animosities as are not only of dangerous Consequence, but great Sins.
I hope the public Capacity, I appear in Here At this time, will excuse my interposing to allay such Heats and Animosities as Are not only of dangerous Consequence, but great Sins.
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And therefore, unless I would be guilty of omitting a Duty my self, I must (and will) lay open the Mischief of such divided Interests as the Difference of Parties carries along with them.
And Therefore, unless I would be guilty of omitting a Duty my self, I must (and will) lay open the Mischief of such divided Interests as the Difference of Parties carries along with them.
When God had given Children to Rebekah, while they were yet unborn, and in their Mother's Womb, she found them struggling within her to such a Degree as made her in a Consternation to cry out, If it be so, why am I thus? i. e.
When God had given Children to Rebekah, while they were yet unborn, and in their Mother's Womb, she found them struggling within her to such a Degree as made her in a Consternation to cry out, If it be so, why am I thus? i. e.
If God hath given me these Children for Blessings, What is the meaning of this struggling between them? And it is said, her Concernment was so great, that she went to enquire of the Lord.
If God hath given me these Children for Blessings, What is the meaning of this struggling between them? And it is said, her Concernment was so great, that she went to inquire of the Lord.
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for he was King of Righteousness and King of Peace. And those are the best Antidotes against the Strugglings and Animosities of those who have the same common Interest and Obligations.
for he was King of Righteousness and King of Peace. And those Are the best Antidotes against the Strugglings and Animosities of those who have the same Common Interest and Obligations.
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and therefore, where there are no such contrary Motions, there is no such Ebbing and Flowing. We have too much of this Ebbing and Flowing upon Land, both as to our Condition and Expectation.
and Therefore, where there Are no such contrary Motions, there is no such Ebbing and Flowing. We have too much of this Ebbing and Flowing upon Land, both as to our Condition and Expectation.
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But whence comes it? Is it not from two Parties among us crossing and striving to overtop and overpower each other? And till we unite and join in the same common Current, we have little Cause to hope for a State of Peace and Tranquility.
But whence comes it? Is it not from two Parties among us crossing and striving to overtop and overpower each other? And till we unite and join in the same Common Current, we have little Cause to hope for a State of Peace and Tranquillity.
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but he looks on an united common Interest so necessary to the Preservation of Government, that he declares, that no kind of Society can be supported without it.
but he looks on an united Common Interest so necessary to the Preservation of Government, that he declares, that no kind of Society can be supported without it.
There are always some who love to carry on their own Ends under publick Pretences; and if those be not attained, they matter not what becomes of all other Interests,
There Are always Some who love to carry on their own Ends under public Pretences; and if those be not attained, they matter not what becomes of all other Interests,
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such Frowardness and Perverseness in some, such Remisness and Coldness in others, such an Universal Lassitude and Indifferency, that it is enough to check the best Inclinations that way,
such Frowardness and Perverseness in Some, such Remissness and Coldness in Others, such an Universal Lassitude and Indifferency, that it is enough to check the best Inclinations that Way,
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and endeavour to lessen the Reputation of all who are not altogether such as themselves; When all imaginable Arts are used to make Government contemptible; and the best Purposes ineffectual;
and endeavour to lessen the Reputation of all who Are not altogether such as themselves; When all imaginable Arts Are used to make Government contemptible; and the best Purposes ineffectual;
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If the Easiness of Persons Conditions in the World will afford their laying by a constant Stock of Charity, it will be always in readiness for such Occasions,
If the Easiness of Persons Conditions in the World will afford their laying by a constant Stock of Charity, it will be always in readiness for such Occasions,
But we are all so far bound to do good to those in want, that the not doing it according to our Abilities and Opportunities, is such a Sin of Omission as is inconsistent with true Christianity;
But we Are all so Far bound to do good to those in want, that the not doing it according to our Abilities and Opportunities, is such a since of Omission as is inconsistent with true Christianity;
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For, it is observable, that our Saviour speaking of the Proceedings then, particularly mentions the Sins of Omission with respect to the doing good to others.
For, it is observable, that our Saviour speaking of the Proceedings then, particularly mentions thee Sins of Omission with respect to the doing good to Others.
When great Objects of Charity are certainly known to our selves and concealed from others; When a present Relief puts them into a way of doing good for themselves;
When great Objects of Charity Are Certainly known to our selves and concealed from Others; When a present Relief puts them into a Way of doing good for themselves;
and even God himself allows us to make a Difference between these, when himself saith, I will have Mercy, and not Sacrifice; although he required both;
and even God himself allows us to make a Difference between these, when himself Says, I will have Mercy, and not Sacrifice; although he required both;
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and to Mercy on our Bodies, even out of the Case of urgent or extreme Necessity, which cannot be pleaded in the Apostle's Case of plucking the Ears of Corn on the Sabbath day. But from hence we have ground to inferr, that when two Duties interfere with one another, we are bound to preferr the greater and more substantial Duty,
and to Mercy on our Bodies, even out of the Case of urgent or extreme Necessity, which cannot be pleaded in the Apostle's Case of plucking the Ears of Corn on the Sabbath day. But from hence we have ground to infer, that when two Duties interfere with one Another, we Are bound to prefer the greater and more substantial Duty,
There is no question, but when the Authority of God and Man do contradict each other, God is to be obeyed rather than Man. But the Authority of God's Command is not equally clear in all Cases;
There is no question, but when the authority of God and Man do contradict each other, God is to be obeyed rather than Man. But the authority of God's Command is not equally clear in all Cases;
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but withall, to have a due regard to consequential and usefull Duties, especially where the Church of God hath always so understood them, which is the best Interpreter of such doubtfull Cases, where the Sense of it is truly delivered to us.
but withal, to have a due regard to consequential and useful Duties, especially where the Church of God hath always so understood them, which is the best Interpreter of such doubtful Cases, where the Sense of it is truly Delivered to us.
and superadds many other Duties which we are bound to perform as Christians. 3. Of our several Relations, and particular Imployments. As to the former, we are under great Obligations from God and Nature and Christianity, to do the Duties which belong to us in them.
and superadds many other Duties which we Are bound to perform as Christians. 3. Of our several Relations, and particular Employments. As to the former, we Are under great Obligations from God and Nature and Christianity, to do the Duties which belong to us in them.
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Thus I have gone through, as clearly and distinctly as I could, the most usefull Cases relating to Sins of Omission; it remains now, that I make some Application to our selves.
Thus I have gone through, as clearly and distinctly as I could, the most useful Cases relating to Sins of Omission; it remains now, that I make Some Application to our selves.
for not having their Minds so fixed and intent upon him as they ought to have on their Creatour and Preserver and Redeemer? In a very corrupt Age not to be remarkable for doing Evil is a kind of Saintship;
for not having their Minds so fixed and intent upon him as they ought to have on their Creator and Preserver and Redeemer? In a very corrupt Age not to be remarkable for doing Evil is a kind of Saintship;
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How much time is squandred away in Vanity and Folly? And yet, how is that grudged which is spent in the Worship of God? O what a burthen it is to serve God,
How much time is squandered away in Vanity and Folly? And yet, how is that grudged which is spent in the Worship of God? O what a burden it is to serve God,
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How many Excuses and Pretences of Business will such make rather than attend upon religious Duties, which themselves would judge very frivolous in other Matters!
How many Excuses and Pretences of Business will such make rather than attend upon religious Duties, which themselves would judge very frivolous in other Matters!
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Are we as ready to serve God as to serve our Lusts and Pleasures? Have we the same regard to his Worship that we have to any thing we really love and esteem?
are we as ready to serve God as to serve our Lustiest and Pleasures? Have we the same regard to his Worship that we have to any thing we really love and esteem?
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And it is common with such who design to deceive, that what they want in Sincerity, they make up with Confidence. This is a good Argument for caution and looking about us;
And it is Common with such who Design to deceive, that what they want in Sincerity, they make up with Confidence. This is a good Argument for caution and looking about us;
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if we do not mind Religion our selves, nor are incouraging it in others, it will shew that we have not that Love of God and Religion which we ought to have.
if we do not mind Religion our selves, nor Are encouraging it in Others, it will show that we have not that Love of God and Religion which we ought to have.
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the Duties of our Places, the Interest of the Nation, and the Satisfaction of all that are wise and good, we must shake off all this Coldness and Indifferency about Religion,
the Duties of our Places, the Interest of the nation, and the Satisfaction of all that Are wise and good, we must shake off all this Coldness and Indifferency about Religion,
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SERMON XI. Preached at WHITE-HALL: Before the Princess of Denmark, February the 11th. 1686 / 7;. St. Matth. XXVI. 41. Watch and pray that ye enter not into Temptation;
SERMON XI. Preached At WHITEHALL: Before the Princess of Denmark, february the 11th. 1686 / 7;. Saint Matthew XXVI. 41. Watch and pray that you enter not into Temptation;
THESE words were spoken by our Saviour, to his Disciples, at a critical time, when they were just entring into Temptation, but they were very little apprehensive of it,
THESE words were spoken by our Saviour, to his Disciples, At a critical time, when they were just entering into Temptation, but they were very little apprehensive of it,
Like Jonas, they were fallen asleep when the Storm was gathering about them, and did not imagine they were so near being cast into a rough and tempestuous Sea. It was but a little before, Ver. 26. that Christ had entertained them at the proper Banquet of the Messias, (which the Jews speak so much of) but not such a one as they fansied, made up of the greatest Delicacies and Varieties of Meats and Drinks;
Like Jonah, they were fallen asleep when the Storm was gathering about them, and did not imagine they were so near being cast into a rough and tempestuous Sea. It was but a little before, Ver. 26. that christ had entertained them At the proper Banquet of the Messias, (which the jews speak so much of) but not such a one as they fancied, made up of the greatest Delicacies and Varieties of Meats and Drinks;
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but at a Supper of his own appointing, where ordinary Bread and Wine were made use of to set forth the most unvaluable Kindness, which was ever manifested to the world, in his now approaching Agonies,
but At a Supper of his own appointing, where ordinary Bred and Wine were made use of to Set forth the most unvaluable Kindness, which was ever manifested to the world, in his now approaching Agonies,
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and confounded the Spirits of his few, weak, and concerned Disciples, who placed all their Happiness and Comfort in the Presence and Safety of their beloved Lord.
and confounded the Spirits of his few, weak, and concerned Disciples, who placed all their Happiness and Comfort in the Presence and Safety of their Beloved Lord.
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Especially, when he took his solemn leave of them after this Supper, in that admirable Discourse related by S. John, which he concludes with that most Divine Prayer, Chap. 17. But all this made no great Impression upon them at that time;
Especially, when he took his solemn leave of them After this Supper, in that admirable Discourse related by S. John, which he concludes with that most Divine Prayer, Chap. 17. But all this made no great Impression upon them At that time;
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For when he told them, as they were going up to Jerusalem, that he should be betrayed, condemned, mocked and scourged and crucified; the Evangelist saith, They understood none of these things;
For when he told them, as they were going up to Jerusalem, that he should be betrayed, condemned, mocked and scourged and Crucified; the Evangelist Says, They understood none of these things;
i. e. they took all that relates to the greatness of his Sufferings, and his Departure from them, to be some deep Mystery and Allegory, which their Capacities could not comprehend,
i. e. they took all that relates to the greatness of his Sufferings, and his Departure from them, to be Some deep Mystery and Allegory, which their Capacities could not comprehend,
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Our Saviour perceiving them to be still so secure and inapprehensive, after the usual Hymn at the end of the Passover, he takes them out to accompany him to a Garden near the Mount of Olives, whither as S. John saith, He often resorted with his Disciples.
Our Saviour perceiving them to be still so secure and inapprehensive, After the usual Hymn At the end of the Passover, he Takes them out to accompany him to a Garden near the Mount of Olive, whither as S. John Says, He often resorted with his Disciples.
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As they were going along our Saviour tells them more plainly, that very night such a wonderful Alteration would happen among them, that they who now seemed to value him above all the World,
As they were going along our Saviour tells them more plainly, that very night such a wondered Alteration would happen among them, that they who now seemed to valve him above all the World,
Yet such was S. Peter 's Confidence of himself by reason of his present warmth and resolution, that he Replies, with great assurance, Though I should die with thee, yet will I not deny thee.
Yet such was S. Peter is Confidence of himself by reason of his present warmth and resolution, that he Replies, with great assurance, Though I should die with thee, yet will I not deny thee.
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he knew what a sudden change his Apprehension and Arraignment would cause in their Minds; how their Passions would be too strong for their Resolutions;
he knew what a sudden change his Apprehension and Arraignment would cause in their Minds; how their Passion would be too strong for their Resolutions;
when he fell on his Face and said, O my Father, if it be possible let this Cup pass from me, &c. yet he was so concerned for his poor Disciples that were so little apprehensive of their Danger that they were fallen asleep in the Garden;
when he fell on his Face and said, Oh my Father, if it be possible let this Cup pass from me, etc. yet he was so concerned for his poor Disciples that were so little apprehensive of their Danger that they were fallen asleep in the Garden;
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Watch and pray that ye enter not into Temptation. From which words, we may consider, (1.) The Insufficiency of mere present Resolutions without Watchfulness and Prayer.
Watch and pray that you enter not into Temptation. From which words, we may Consider, (1.) The Insufficiency of mere present Resolutions without Watchfulness and Prayer.
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to pray therefore that we may not be put into a state of Temptation, is to pray our selves out of this World, which was designed by Almighty God for a state of Tryal in order to another World.
to pray Therefore that we may not be put into a state of Temptation, is to pray our selves out of this World, which was designed by Almighty God for a state of Trial in order to Another World.
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Therefore when we pray not to be led into Temptation, the meaning is, that God by his wise Providence would keep us from such Tryals, which according to the ordinary measures of Grace we should hardly be able to withstand.
Therefore when we pray not to be led into Temptation, the meaning is, that God by his wise Providence would keep us from such Trials, which according to the ordinary measures of Grace we should hardly be able to withstand.
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and that God is not obliged to give extraordinary Assistance in difficult Cases, it is a Wise and becoming Petition for us to our heavenly Father, that he would not lead us in this manner into Temptation,
and that God is not obliged to give extraordinary Assistance in difficult Cases, it is a Wise and becoming Petition for us to our heavenly Father, that he would not led us in this manner into Temptation,
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therefore there is a farther meaning in this Expression, viz. That if it seems fitting to him who hath the Power and Right to dispose of us, to single us out for great Temptations,
Therefore there is a farther meaning in this Expression, viz. That if it seems fitting to him who hath the Power and Right to dispose of us, to single us out for great Temptations,
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or more than ordinary Trials of our Constancy or Resolution, that then he would give such supplies of his Grace and Holy Spirit as may enable us to withstand the force of the Temptation,
or more than ordinary Trials of our Constancy or Resolution, that then he would give such supplies of his Grace and Holy Spirit as may enable us to withstand the force of the Temptation,
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but we are bound to pray and to watch too, least we fall by the Power of Temptation, which is then done when the Motives proper to this World prevail over those which relate to another.
but we Are bound to pray and to watch too, lest we fallen by the Power of Temptation, which is then done when the Motives proper to this World prevail over those which relate to Another.
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but the sensual Pleasure which accompanies them, though it be forbidden, is apt to draw the Lovers of it from the strict Rules of Sobriety and Chastity.
but the sensual Pleasure which Accompanies them, though it be forbidden, is apt to draw the Lovers of it from the strict Rules of Sobriety and Chastity.
It is the love of this World, i. e. of the Riches and Honours of it, which make the sins of Ambition and Covetousness so plausible and prevailing among those who profess to believe another world.
It is the love of this World, i. e. of the Riches and Honours of it, which make the Sins of Ambition and Covetousness so plausible and prevailing among those who profess to believe Another world.
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and Insufficiency of good Resolutions, viz. that although the Spirit be willing, yet there is something we carry about us, which weakens our best Resolutions, and betrays us into Temptations;
and Insufficiency of good Resolutions, viz. that although the Spirit be willing, yet there is something we carry about us, which weakens our best Resolutions, and betrays us into Temptations;
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(1.) It seems to abate the necessity of our Care and Watchfulness, if the Sin be lessened through the weakness of the Flesh, which is unavoidable in this imperfect State.
(1.) It seems to abate the necessity of our Care and Watchfulness, if the since be lessened through the weakness of the Flesh, which is unavoidable in this imperfect State.
Now wherever the Flesh is, there are Inclinations agreeable to it, and these being contrary to the Dictates of the Mind, all the Sins of the Flesh will appear to come from the weakness of the Flesh.
Now wherever the Flesh is, there Are Inclinations agreeable to it, and these being contrary to the Dictates of the Mind, all the Sins of the Flesh will appear to come from the weakness of the Flesh.
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The works of the Flesh are manifest, saith St. Paul, Adultery, Fornication, Uncleanness, Lasciviousness, &c. Drunkenness, Revelling and such like, which are properly Sins of the Flesh.
The works of the Flesh Are manifest, Says Saint Paul, Adultery, Fornication, Uncleanness, Lasciviousness, etc. drunkenness, Reveling and such like, which Are properly Sins of the Flesh.
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Of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the Kingdom of God. And in another place, For this ye know, that no Whoremonger, nor unclean Person, nor Covetous Man, who is an Idolater hath any Inheritance in the Kingdom of Christ, and of God.
Of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the Kingdom of God. And in Another place, For this you know, that no Whoremonger, nor unclean Person, nor Covetous Man, who is an Idolater hath any Inheritance in the Kingdom of christ, and of God.
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and eternal Misery for Sins, which came meerly from the weakness of the Flesh? Then indeed there were just cause to bewail the sad Condition of Humanity, born under one Law to another bound, created Sick, commanded to be Sound.
and Eternal Misery for Sins, which Come merely from the weakness of the Flesh? Then indeed there were just cause to bewail the sad Condition of Humanity, born under one Law to Another bound, created Sick, commanded to be Found.
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But God will vindicate his Justice at the great Day, and Mankind shall be fully satisfied, that none shall be damned for the meer weakness of the Flesh,
But God will vindicate his justice At the great Day, and Mankind shall be Fully satisfied, that none shall be damned for the mere weakness of the Flesh,
that others by the same Assistance which was offered to them, have crucified the Flesh with the Affections and Lusts thereof; That the Grace of God doth enable them to deny ungodliness and worldly Lusts, and to live soberly, righteously and godly in this present World;
that Others by the same Assistance which was offered to them, have Crucified the Flesh with the Affections and Lustiest thereof; That the Grace of God does enable them to deny ungodliness and worldly Lustiest, and to live soberly, righteously and godly in this present World;
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as appears by St. Peter 's denying his Master in so dreadful a manner, upon so slight a Provocation as the Damsels saying to him, Thou also wast w••h Jesus of Galilee.
as appears by Saint Peter is denying his Master in so dreadful a manner, upon so slight a Provocation as the Damsels saying to him, Thou also wast w••h jesus of Galilee.
What a mean, low and timorous Spirit had possessed St. Peter at that time? Was this he, who but a few hours before said, That though he should die with him, he would not deny him? Lord? what is Man? Verily, in his best Estate he is altogether Vanity.
What a mean, low and timorous Spirit had possessed Saint Peter At that time? Was this he, who but a few hours before said, That though he should die with him, he would not deny him? Lord? what is Man? Verily, in his best Estate he is altogether Vanity.
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but by his Father in Heaven, viz. That he was the Christ the Son of the living God? St. Peter? who when other Disciples went back, said to Christ, Lord to whom shall we go? Thou hast the words of eternal Life.
but by his Father in Heaven, viz. That he was the christ the Son of the living God? Saint Peter? who when other Disciples went back, said to christ, Lord to whom shall we go? Thou hast the words of Eternal Life.
This seems to be a Sin so wilful, so deliberate, so presumptuous, that if this may be excused through the weakness of the Flesh, what may not? What then shall we say? Doth God put such a difference between Persons, that those Sins are meer Infirmities in his account in some, which would be accounted presumptuous Sins in others? No certainly, God is a righteous Judge;
This seems to be a since so wilful, so deliberate, so presumptuous, that if this may be excused through the weakness of the Flesh, what may not? What then shall we say? Does God put such a difference between Persons, that those Sins Are mere Infirmities in his account in Some, which would be accounted presumptuous Sins in Others? No Certainly, God is a righteous Judge;
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But by what certain Rules may we proceed to judge what Sins are Wilful and Presumptuous, and what are Sins of Infirmity, or such as come from the weakness of the Flesh.
But by what certain Rules may we proceed to judge what Sins Are Wilful and Presumptuous, and what Are Sins of Infirmity, or such as come from the weakness of the Flesh.
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And from hence sudden and violent Passions, Melancholy vapours, and a disturbed Imagination do lessen the guilt of those Sins which are committed thro' the Power of them;
And from hence sudden and violent Passion, Melancholy vapours, and a disturbed Imagination do lessen the guilt of those Sins which Are committed through the Power of them;
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(2.) The Case is much harder, as to what takes off from the Freedom of Consent in the very Act of Sin. It is true there is not a Fulness of Consent, where there is a Reluctancy of Conscience in the Commission of sin:
(2.) The Case is much harder, as to what Takes off from the Freedom of Consent in the very Act of Sin. It is true there is not a Fullness of Consent, where there is a Reluctancy of Conscience in the Commission of since:
Aristotle declares, That all those who are vitious against their Judgments are in a State of Infirmity; such are not wicked out of Choice, as the rest are;
Aristotle declares, That all those who Are vicious against their Judgments Are in a State of Infirmity; such Are not wicked out of Choice, as the rest Are;
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And in this respect, David's Adultery had greater Extenuation than his Murder; because many more thoughts went to the Commission of one than of the other;
And in this respect, David's Adultery had greater Extenuation than his Murder; Because many more thoughts went to the Commission of one than of the other;
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Thus deliberate Acts of Fraud and Injustice, of Perjury and Rebellion, have a greater Aggravation than Sins committed by the force of a sudden and violent Passion.
Thus deliberate Acts of Fraud and Injustice, of Perjury and Rebellion, have a greater Aggravation than Sins committed by the force of a sudden and violent Passion.
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the meaning is, what those failings are, which are consistent with a State of Grace and Salvation now under the Gospel? To resolve this, we have but one certain Rule, that is, whatever failings are consistent with the Terms of Salvation, are allowed for Infirmities by the Gospel:
the meaning is, what those failings Are, which Are consistent with a State of Grace and Salvation now under the Gospel? To resolve this, we have but one certain Rule, that is, whatever failings Are consistent with the Terms of Salvation, Are allowed for Infirmities by the Gospel:
or whatever is done amiss, who can stand before his Tribunal? The best Men in the world have reason to pray with the Psalmist, Enter not into Judgment with thy Servant,
or whatever is done amiss, who can stand before his Tribunal? The best Men in the world have reason to pray with the Psalmist, Enter not into Judgement with thy Servant,
But what then doth the Gospel mean with all its Promises of Salvation, and the hopes it gives of eternal Life? If Christ's own Disciples were in a State of Salvation, there must be an allowance made for Infirmities and Imperfections, which we find them often charged with in the History of our Saviour.
But what then does the Gospel mean with all its Promises of Salvation, and the hope's it gives of Eternal Life? If Christ's own Disciples were in a State of Salvation, there must be an allowance made for Infirmities and Imperfections, which we find them often charged with in the History of our Saviour.
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What meant their vain and eager Disputes about Superiority and Pre-eminence, and that at the most unseasonable time when they were at Table with him, just before his Suffering.
What meant their vain and eager Disputes about Superiority and Preeminence, and that At the most unseasonable time when they were At Table with him, just before his Suffering.
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What meant that passionate Zeal in James and John, to call for Fire from Heaven to consume the Samaritans, when they knew it was not a particular dis-respect to our Saviour, which made them so rude,
What meant that passionate Zeal in James and John, to call for Fire from Heaven to consume the Samaritans, when they knew it was not a particular disrespect to our Saviour, which made them so rude,
even while our Saviour taught them, and those about very weighty Points, as the Nature of his Kingdom, the necessity of his Death and Resurrection? What Fears and Dejections,
even while our Saviour taught them, and those about very weighty Points, as the Nature of his Kingdom, the necessity of his Death and Resurrection? What Fears and Dejections,
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and disorders were they all under upon our Saviour's apprehension, though but a little before they had all resolved to die with him, rather than forsake him?
and disorders were they all under upon our Saviour's apprehension, though but a little before they had all resolved to die with him, rather than forsake him?
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It was a common Doctrine among the Jews, that if a Person were remarkable for keeping any one Precept of the Law, especially such as respected God and his Worship, that would make amends for all the rest;
It was a Common Doctrine among the jews, that if a Person were remarkable for keeping any one Precept of the Law, especially such as respected God and his Worship, that would make amends for all the rest;
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and this was the true Reason, why the Pharisees made long Prayers, and yet devoured Widows Houses; for they thought the Duties of the first Table would excuse the neglect of the other.
and this was the true Reason, why the Pharisees made long Prayers, and yet devoured Widows Houses; for they Thought the Duties of the First Table would excuse the neglect of the other.
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But S. James saith, If a Man keep all the rest of the Law, and yet allows himself in the wilful breach of any one Point, that implies such a Contempt of the Lawgiver,
But S. James Says, If a Man keep all the rest of the Law, and yet allows himself in the wilful breach of any one Point, that Implies such a Contempt of the Lawgiver,
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so it is with notorious Sins committed wilfully and deliberately, notwithstanding all the Motions to the contrary from God's Honour, and Justice and Soveraignty;
so it is with notorious Sins committed wilfully and deliberately, notwithstanding all the Motions to the contrary from God's Honour, and justice and Sovereignty;
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Not, that all who commit them, must immediately or necessarily be damned for them; but tho' hereby they renounce any Title to Friendship with God, and all their hopes,
Not, that all who commit them, must immediately or necessarily be damned for them; but though hereby they renounce any Title to Friendship with God, and all their hope's,
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And to entertain such hopes notwithstanding such sins, is properly the Sin of Presumption: which is Confidence of anothers Favour without any Reason for it.
And to entertain such hope's notwithstanding such Sins, is properly the since of Presumption: which is Confidence of another's Favour without any Reason for it.
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(2.) By these, we may now easily understand what those Failings are, which the Gospel allows for Infirmities; viz. such which are unavoidable by us in this imperfect State, notwithstanding a constant and sincere Endeavour to please God by doing his Will, God knoweth our frame and remembreth that we are but dust.
(2.) By these, we may now Easily understand what those Failings Are, which the Gospel allows for Infirmities; viz. such which Are unavoidable by us in this imperfect State, notwithstanding a constant and sincere Endeavour to please God by doing his Will, God Knoweth our frame and Remember that we Are but dust.
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but a Mixture and Composition of dull, heavy, lumpish, Matter, and a sprightly, vigorous, active Soul, which grows uneasie by being fettred and clogged,
but a Mixture and Composition of dull, heavy, lumpish, Matter, and a sprightly, vigorous, active Soul, which grows uneasy by being fettered and clogged,
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and Happiness above, but it is pulled down by that weight which hangs upon it, and diverted by the various and restless Impertinency of wandring Imaginations.
and Happiness above, but it is pulled down by that weight which hangs upon it, and diverted by the various and restless Impertinency of wandering Imaginations.
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for there is a real difference between Actions imperfectly good, and morally evil; in these, the Substance is bad, but in the other, the Acts themselves are good,
for there is a real difference between Actions imperfectly good, and morally evil; in these, the Substance is bad, but in the other, the Acts themselves Are good,
and pursuing the things of the Flesh, with the reluctancy of the Spirit; the former shews only the Motions of the Flesh, which being subdued are but Infirmities;
and pursuing the things of the Flesh, with the reluctancy of the Spirit; the former shows only the Motions of the Flesh, which being subdued Are but Infirmities;
(2.) We must add Prayer to our Watchfulness. Otherwise, our Presumption of our own strength may make us fall, God will have us owe our standing to his Assistance, which he hath promised to give upon our earnest Prayer to him for it.
(2.) We must add Prayer to our Watchfulness. Otherwise, our Presumption of our own strength may make us fallen, God will have us owe our standing to his Assistance, which he hath promised to give upon our earnest Prayer to him for it.
and brings down those Supports which may enable us so to endure Temptation, that when we are tried we may receive the Crown of Life, which God hath promised to them that love him.
and brings down those Supports which may enable us so to endure Temptation, that when we Are tried we may receive the Crown of Life, which God hath promised to them that love him.
THESE words are part of the Excellent Defence, which S. Paul made for himself before King Agrippa, and the Roman Governour for embracing the Christian Religion.
THESE words Are part of the Excellent Defence, which S. Paul made for himself before King Agrippa, and the Roman Governor for embracing the Christian Religion.
when before so great an Audience, and upon so Solemn an occasion, he was to give an account of himself touching all the things, whereof he was accused of the Jews, Ver. 2. There had been a long and implacable Hatred both in the Rulers,
when before so great an Audience, and upon so Solemn an occasion, he was to give an account of himself touching all the things, whereof he was accused of the jews, Ver. 2. There had been a long and implacable Hatred both in the Rulers,
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and that upon a Principle of Conscience, as he saith, Ver. 9. I verily thought with my self, that I ought to do many things contrary to the Name of Jesus of Nazareth.
and that upon a Principle of Conscience, as he Says, Ver. 9. I verily Thought with my self, that I ought to do many things contrary to the Name of jesus of Nazareth.
And such a Conscientious Persecutor would not do that which he accounted the work of the Lord, negligently, as he shews Ver. 10, 11. But that the same Person should on a sudden quit all his Hopes and Expectations among the Jews; and not only betake himself to a Sect so much hated and despised, as that of Christianity was;
And such a Conscientious Persecutor would not do that which he accounted the work of the Lord, negligently, as he shows Ver. 10, 11. But that the same Person should on a sudden quit all his Hope's and Expectations among the jews; and not only betake himself to a Sect so much hated and despised, as that of Christianity was;
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and found their Rage and Malice against him to continue still, when Festus would have sent him to Jerusalem to be tried, He appeals to Coesar; and during this Appeal,
and found their Rage and Malice against him to continue still, when Festus would have sent him to Jerusalem to be tried, He appeals to Caesar; and during this Appeal,
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when Agrippa came to visit Festus, hearing of this remarkable Cause, and the vehement Prosecution of it, he had a Desire to hear what S. Paul had to plead for himself.
when Agrippa Come to visit Festus, hearing of this remarkable Cause, and the vehement Prosecution of it, he had a Desire to hear what S. Paul had to plead for himself.
1. That although he knew he could not suffer in a better Cause, and had a Prospect of his Sufferings before he went to Jerusalem, and went thither with a Resolution to undergo any thing for the sake of Christ,
1. That although he knew he could not suffer in a better Cause, and had a Prospect of his Sufferings before he went to Jerusalem, and went thither with a Resolution to undergo any thing for the sake of christ,
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And when he found the Design was laid to carry him back to Jerusalem, and there to make him a Sacrifice to the Rage of the Jews; he makes use of the Privilege of the Roman Laws,
And when he found the Design was laid to carry him back to Jerusalem, and there to make him a Sacrifice to the Rage of the jews; he makes use of the Privilege of the Roman Laws,
and before Sentence made his Appeal to Coesar. So little did he think it inconsistent with the Christian Doctrine, of Suffering to make use of Legal Privileges for his own Defence, against unjust Violence.
and before Sentence made his Appeal to Caesar. So little did he think it inconsistent with the Christian Doctrine, of Suffering to make use of Legal Privileges for his own Defence, against unjust Violence.
For although the true Ground of the violent Hatred and Malice of the Jews against him, was his constant and zealous Preaching Jesus and the Resurrection, as he did at Athens and other places;
For although the true Ground of the violent Hatred and Malice of the jews against him, was his constant and zealous Preaching jesus and the Resurrection, as he did At Athens and other places;
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And the Jews now thought they had this Advantage against S. Paul; for they charged him with profaning the Temple by carrying a Gentile into it; but the Matter of Fact was mistaken;
And the jews now Thought they had this Advantage against S. Paul; for they charged him with profaning the Temple by carrying a Gentile into it; but the Matter of Fact was mistaken;
however, this served for a popular Pretence against him, and that was all they sought for, (Malice working most mischief under a Disguise.) And this took presently,
however, this served for a popular Pretence against him, and that was all they sought for, (Malice working most mischief under a Disguise.) And this took presently,
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When Tertullus pleaded against him, he faintly urged his going about to profane the Temple; but the main of his Accusation, was, That he was a Ringleader of the Sect of the Nazarens;
When Tertullus pleaded against him, he faintly urged his going about to profane the Temple; but the main of his Accusation, was, That he was a Ringleader of the Sect of the Nazarens;
For no Tradition of Fathers, no Conjectures of Philosophers, no Power of Nature could be a sufficient Foundation to build such an Article of Faith upon;
For no Tradition of Father's, no Conjectures of Philosophers, no Power of Nature could be a sufficient Foundation to built such an Article of Faith upon;
Wherein the Apostle hath shew'd us the true Method of asserting and defending the Mysteries of the Christian Faith, viz. not to undertake to demonstrate things by natural Reason, which are uncapable of it;
Wherein the Apostle hath showed us the true Method of asserting and defending the Mysteres of the Christian Faith, viz. not to undertake to demonstrate things by natural Reason, which Are uncapable of it;
If I could believe it possible, for the Body of Christ to be in ten thousand places at the same time, (which I cannot) yet if it were not to attain some great and spiritual End, which cannot be carried on another way, I have the same reason to think it incredible,
If I could believe it possible, for the Body of christ to be in ten thousand places At the same time, (which I cannot) yet if it were not to attain Some great and spiritual End, which cannot be carried on Another Way, I have the same reason to think it incredible,
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But in the Case of the Resurrection of the Dead, our Saviour hath sufficiently declared the End and Design of it to be such, that we may justly suppose, that if God will imploy his infinite Power, it would be for such a Purpose:
But in the Case of the Resurrection of the Dead, our Saviour hath sufficiently declared the End and Design of it to be such, that we may justly suppose, that if God will employ his infinite Power, it would be for such a Purpose:
Can we imagine the Power of God to be imployed for a more suitable End, to the Design of his Providence than this? It is not to make them capable of acting over again all that Folly,
Can we imagine the Power of God to be employed for a more suitable End, to the Design of his Providence than this? It is not to make them capable of acting over again all that Folly,
for, they who will not believe now, upon the Evidence which God hath given, so as to prepare themselves for that great Day, shall then be forced both to believe and tremble.
for, they who will not believe now, upon the Evidence which God hath given, so as to prepare themselves for that great Day, shall then be forced both to believe and tremble.
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It's true, the ancient Fathers who discoursed much to the Heathens, upon the Argument of the Resurrection, which they thought one of the most incredible Parts of the Christian Doctrine, do make use of many comparisons and Similitudes from natural Causes and Effects.
It's true, the ancient Father's who discoursed much to the heathens, upon the Argument of the Resurrection, which they Thought one of the most incredible Parts of the Christian Doctrine, do make use of many comparisons and Similitudes from natural Causes and Effects.
But we are not to look on them as strict Proofs, but as handsome Illustrations, being designed to take off the Scorn and Derision, with which the Heathens entertained the Doctrine.
But we Are not to look on them as strict Proofs, but as handsome Illustrations, being designed to take off the Scorn and Derision, with which the heathens entertained the Doctrine.
and the several Seasons of the Year, depends upon certain and natural Causes, viz. the Diurnal and Annual Course of the Sea. All that can be proved hence is, that things may not always remain in the same State of Darkness and Inactivity;
and the several Seasons of the Year, depends upon certain and natural Causes, viz. the Diurnal and Annual Course of the Sea. All that can be proved hence is, that things may not always remain in the same State of Darkness and Inactivity;
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The Story of the Phoenix so often mentioned by the Ancients, holds well enough against the Authors of it (for the Christians had it from the Heathens,) viz. to prove there is no Absurdity in believing the Possibility, that Life may be restored after the Corruption of the Body;
The Story of the Phoenix so often mentioned by the Ancients, holds well enough against the Authors of it (for the Christians had it from the heathens,) viz. to prove there is no Absurdity in believing the Possibility, that Life may be restored After the Corruption of the Body;
And according to the due order of our Creed, we must first believe in God the Father, Almighty maker of Heaven and Earth, before we are to believe the Resurrection of the Body.
And according to the due order of our Creed, we must First believe in God the Father, Almighty maker of Heaven and Earth, before we Are to believe the Resurrection of the Body.
than that the Body of a Man should spring out of the Earth at first from a meer Fermentation of Matter? So that the most Atheistical Persons have no reason to reject the Doctrine of the Resurrection,
than that the Body of a Man should spring out of the Earth At First from a mere Fermentation of Matter? So that the most Atheistical Persons have no reason to reject the Doctrine of the Resurrection,
not as to the main Body of the Earth (out of the dust whereof Man's Body was framed at first) but as to that which makes up the Bodies of Men as now they are.
not as to the main Body of the Earth (out of the dust whereof Man's Body was framed At First) but as to that which makes up the Bodies of Men as now they Are.
and are turned into Dust. I need not run to the Statick Experiments to prove the vast quantity of Matter belonging to our Bodies, which passes continually away from us;
and Are turned into Dust. I need not run to the Static Experiments to prove the vast quantity of Matter belonging to our Bodies, which passes continually away from us;
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To what a prodigious height would Mankind grow, if every seven years they should shoot up in Proportion to the first Seven? And if those parts which receive Nourishment did not spend themselves, all Men,
To what a prodigious height would Mankind grow, if every seven Years they should shoot up in Proportion to the First Seven? And if those parts which receive Nourishment did not spend themselves, all Men,
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It is but a mean Representation of the Possibility of this, which the Chymists boast off, viz. that they can reduce some Metalline Bodies to their own shapes,
It is but a mean Representation of the Possibility of this, which the chemists boast off, viz. that they can reduce Some Metalline Bodies to their own shapes,
Which shews the infinite Wisdom of the Maker of all things, who hath all those things in due Order, which seem to us impossible to be sorted or numbred.
Which shows the infinite Wisdom of the Maker of all things, who hath all those things in due Order, which seem to us impossible to be sorted or numbered.
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The Psalmist speaks of a Book in God's keeping, wherein all our Members are written, which in continuance were fashioned, when as yet there was none of them.
The Psalmist speaks of a Book in God's keeping, wherein all our Members Are written, which in Continuance were fashioned, when as yet there was none of them.
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If therefore, God certainly knows and disposes the several parts of our Bodies (for although they are under many Disguises to us, they are under none, to him) he can much more easily gather them and joyn them together,
If Therefore, God Certainly knows and disposes the several parts of our Bodies (for although they Are under many Disguises to us, they Are under none, to him) he can much more Easily gather them and join them together,
It cannot be denied, that there are Instances of People so rude and barbarous, as to account it a piece of Gallantry to devour their Enemies, whom they have taken in Battle;
It cannot be denied, that there Are Instances of People so rude and barbarous, as to account it a piece of Gallantry to devour their Enemies, whom they have taken in Battle;
So that according to the most received Doctrine of Nutrition, suppose the Body of a Man were eaten by Cannibals, a very small part of it, would pass into the Substance of their Bodies.
So that according to the most received Doctrine of Nutrition, suppose the Body of a Man were eaten by Cannibals, a very small part of it, would pass into the Substance of their Bodies.
(3.) Suppose there were more, yet there cannot be so much as is already gone off from the Body of the same Man. If a Man lives to thirty or forty years, his Body hath undergone many new Repairs in that time,
(3.) Suppose there were more, yet there cannot be so much as is already gone off from the Body of the same Man. If a Man lives to thirty or forty Years, his Body hath undergone many new Repairs in that time,
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Suppose a corpulent Man to fall into lingring Diseases, or a gradual Consumption of all the parts of his Body, must this Man at the Day of Resurrection, have no more as belonging to his Body,
Suppose a corpulent Man to fallen into lingering Diseases, or a gradual Consumption of all the parts of his Body, must this Man At the Day of Resurrection, have no more as belonging to his Body,
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and so this mighty Objection from the Cannibals devouring those parts of the Body, which a Man had at the time of his Death can be of no force to overthrow the Possibility of the Resurrection.
and so this mighty Objection from the Cannibals devouring those parts of the Body, which a Man had At the time of his Death can be of no force to overthrow the Possibility of the Resurrection.
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Thus St. Peter on the Day of Pentecost, standing up with the eleven said, Ye Men of Judea, and all ye that dwell at Jerusalem, hearken unto my words. And then follows his Charge upon them for the Death of Christ;
Thus Saint Peter on the Day of Pentecost, standing up with the eleven said, You Men of Judea, and all you that dwell At Jerusalem, harken unto my words. And then follows his Charge upon them for the Death of christ;
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but St. Peter goes on, and having proved it foretold by David he saith again, This Jesus hath God raised up: But how doth this appear? Whereof, saith he, we all are witnesses, i. e.
but Saint Peter Goes on, and having proved it foretold by David he Says again, This jesus hath God raised up: But how does this appear? Whereof, Says he, we all Are Witnesses, i. e.
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Not long after, as Peter and John were going into the Temple, and a great number of People were gathered together upon a Miracle wrought by them, St. Peter again tells them, That they had killed the Prince of Life, whom God hath raised up from the Dead, whereof we are Witnesses.
Not long After, as Peter and John were going into the Temple, and a great number of People were gathered together upon a Miracle wrought by them, Saint Peter again tells them, That they had killed the Prince of Life, whom God hath raised up from the Dead, whereof we Are Witnesses.
This extremely galled the Priests and Sadduces present, as appears afterwards, and they seized upon them, and the next day a solemn Council was called to examine them.
This extremely galled the Priests and Sadducees present, as appears afterwards, and they seized upon them, and the next day a solemn Council was called to examine them.
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Why were not other Witnesses produced against them, and the whole Contrivance then laid open to prevent any farther mischief? But like guilty Men they durst not go farther into it;
Why were not other Witnesses produced against them, and the Whole Contrivance then laid open to prevent any farther mischief? But like guilty Men they durst not go farther into it;
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and then they severely rebuked them for breaking their command, to which the Apostles answered with great Temper and Constancy, We ought to obey God rather than Man, and immediately tell them the same things, The God of our Fathers raised up Jesus, whom ye slew and hanged on a tree. And we are his Witnesses of these things.
and then they severely rebuked them for breaking their command, to which the Apostles answered with great Temper and Constancy, We ought to obey God rather than Man, and immediately tell them the same things, The God of our Father's raised up jesus, whom you slew and hanged on a tree. And we Are his Witnesses of these things.
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All that hath been suggested in this Cavilling and Sceptical Age to this Purpose, is that the Scripture it self owns, that some good Men have been deceived in the same manner;
All that hath been suggested in this Caviling and Sceptical Age to this Purpose, is that the Scripture it self owns, that Some good Men have been deceived in the same manner;
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as Abraham and Lot taking the Angels for Men, and believing that they did eat. But I will make it plain, that there was a vast Disparity in the Case. For,
as Abraham and Lot taking the Angels for Men, and believing that they did eat. But I will make it plain, that there was a vast Disparity in the Case. For,
which was Sealed ▪ and had a Watch set to Guard it, so that here was all imaginable Care taken to prevent any taking away the Body out of the Sepulchre.
which was Sealed ▪ and had a Watch Set to Guard it, so that Here was all imaginable Care taken to prevent any taking away the Body out of the Sepulchre.
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(2.) The Proofs as to the Truth of Christ's individual Body, after the Resurrection are quite of another Nature from those of the Angels appearing to eat with Abraham and Lot, for this was a sudden Action of theirs,
(2.) The Proofs as to the Truth of Christ's Individu Body, After the Resurrection Are quite of Another Nature from those of the Angels appearing to eat with Abraham and Lot, for this was a sudden Actium of theirs,
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Among these Proofs St. John insists upon his shewing them, his Hands and his Side; but this would not satisfie Thomas, but he must thrust his Hand into his Side.
Among these Proofs Saint John insists upon his showing them, his Hands and his Side; but this would not satisfy Thomas, but he must thrust his Hand into his Side.
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And nothing but obstinate Infidelity can make any objection against the way of Proof, supposing the Matter of Fact to be true, as the Evangelists relate it.
And nothing but obstinate Infidelity can make any objection against the Way of Proof, supposing the Matter of Fact to be true, as the Evangelists relate it.
(2.) But if that be not allow'd, then they must be charged with a Design to deceive and abuse the World, To which I shall only say at present these two things:
(2.) But if that be not allowed, then they must be charged with a Design to deceive and abuse the World, To which I shall only say At present these two things:
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since they declare no hopes of recompence hereafter, and no Compensation to be expected here. 2. That some Proof of Sincerity must be allow'd; and they offer'd the fairest; and that is the true.
since they declare no hope's of recompense hereafter, and no Compensation to be expected Here. 2. That Some Proof of Sincerity must be allowed; and they offered the Fairest; and that is the true.
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and there had been no need to have said more for rejecting it, than that if Body and Spirit be to be known asunder, it must be by the different Properties;
and there had been no need to have said more for rejecting it, than that if Body and Spirit be to be known asunder, it must be by the different Properties;
Can we imagine, that the High Priests and Elders, and his other implacable Enemies, who had Blasphemously attributed his other Miracles to the Power of the Devil, would immediately have been convinced upon the sight of his Body after the Resurrection? No doubt, by the same Reason they would have concluded it to have been an Apparition of the Devil.
Can we imagine, that the High Priests and Elders, and his other implacable Enemies, who had Blasphemously attributed his other Miracles to the Power of the devil, would immediately have been convinced upon the sighed of his Body After the Resurrection? No doubt, by the same Reason they would have concluded it to have been an Apparition of the devil.
What Reason can we have to think, that incredible, when God hath already given such an Evidence of the Possibility of the thing by the Resurrection of Christ? He that can raise up one Body, can raise the rest,
What Reason can we have to think, that incredible, when God hath already given such an Evidence of the Possibility of the thing by the Resurrection of christ? He that can raise up one Body, can raise the rest,
Some have ridiculously question'd, whether the Surface of the Earth would be large enough to hold all the Bodies of Mankind upon it at the Day of Resurrection.
some have ridiculously questioned, whither the Surface of the Earth would be large enough to hold all the Bodies of Mankind upon it At the Day of Resurrection.
Because he hath appointed a day in which he will judge the World in righteousness, by that Man whom he hath ordained, whereof he hath given assurance unto all Men, in that he hath raised him from the Dead.
Because he hath appointed a day in which he will judge the World in righteousness, by that Man whom he hath ordained, whereof he hath given assurance unto all Men, in that he hath raised him from the Dead.
and that in order to our appearing before the Judgment Seat of Christ, that we may receive according to to things done in the Body, whether good or bad.
and that in order to our appearing before the Judgement Seat of christ, that we may receive according to to things done in the Body, whither good or bad.
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What manner of Persons ought we then to be in all boly Conversation and Godliness? What fruit had ye then, saith St. Paul, in those things whereof ye are now ashamed? As though the bare Reflection of a Man's own Conscience were enough to make him sensible of the Folly of Sin. But what then is it to consider, That those things which will not bear a severe Reflection at home, shall be laid open before the Judgment Seat of Christ? We are now to palliate and disguise,
What manner of Persons ought we then to be in all boly Conversation and Godliness? What fruit had you then, Says Saint Paul, in those things whereof you Are now ashamed? As though the bore Reflection of a Man's own Conscience were enough to make him sensible of the Folly of Sin. But what then is it to Consider, That those things which will not bear a severe Reflection At home, shall be laid open before the Judgement Seat of christ? We Are now to palliate and disguise,
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How vain and foolish a thing is it, for us to deceive our selves to our own Destruction? If the Judge at the great Day would judge just as we do, it would be the best Argument in the World •or deceiving our selves.
How vain and foolish a thing is it, for us to deceive our selves to our own Destruction? If the Judge At the great Day would judge just as we do, it would be the best Argument in the World •or deceiving our selves.
Think with your selves then, how shall we then abhor those Sins of the Body, which will expose both Soul and Body, to the eternal Vengeance of God? How shall we be ashamed to have yielded so much,
Think with your selves then, how shall we then abhor those Sins of the Body, which will expose both Soul and Body, to the Eternal Vengeance of God? How shall we be ashamed to have yielded so much,
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and the plain Commands of Scripture? And therefore, the thoughts of that day should have the most powerful Influence on us, to keep our Bodies in subjection to our Minds,
and the plain Commands of Scripture? And Therefore, the thoughts of that day should have the most powerful Influence on us, to keep our Bodies in subjection to our Minds,
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But after the Resurrection, the glorified Bodies shall be so purified and refined, by a Divine Spirit and Power, that they shall become as Spiritual as Bodies can be;
But After the Resurrection, the glorified Bodies shall be so purified and refined, by a Divine Spirit and Power, that they shall become as Spiritual as Bodies can be;
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Such Delights which shall be pure and constant, without Interruption, and without End. For in that glorious Presence of God, there is fulness of Joy; and at his right hand are Pleasures for evermore.
Such Delights which shall be pure and constant, without Interruption, and without End. For in that glorious Presence of God, there is fullness of Joy; and At his right hand Are Pleasures for evermore.
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BE not Righteous overmuch. Can there be the least Danger of that, in such a corrupt and degenerate Age as we live in? And if our Preaching ought to be about the most seasonable Duties, and the most dangerous Sins;
BE not Righteous overmuch. Can there be the least Danger of that, in such a corrupt and degenerate Age as we live in? And if our Preaching ought to be about the most seasonable Duties, and the most dangerous Sins;
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For, after all the Representations he hath made of the Good and Evil of this Life, he concludes thus, Let us hear the Conclusion of the whole Matter, fear God and keep his Commandments,
For, After all the Representations he hath made of the Good and Evil of this Life, he concludes thus, Let us hear the Conclusion of the Whole Matter, Fear God and keep his commandments,
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as Wickedness is, and rather tends to support it, by taking off all such Extravagancies which are so apt to shorten and destroy Mens Lives, by their procuring Peace and Satisfaction.
as Wickedness is, and rather tends to support it, by taking off all such Extravagancies which Are so apt to shorten and destroy Men's Lives, by their procuring Peace and Satisfaction.
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and his Ways past finding out? We ought rather to admire, than to search into what he declares unsearchable; and to sit down patient under our Ignorance,
and his Ways passed finding out? We ought rather to admire, than to search into what he declares unsearchable; and to fit down patient under our Ignorance,
For, as Abraham said in this Case, Shall not the Judge of all the Earth do right? He who is the great and wise God, who loveth Righteousness and hateth Iniquity, cannot Act otherwise, but in a way agreeable to infinite Wisdom and Righteousness.
For, as Abraham said in this Case, Shall not the Judge of all the Earth do right? He who is the great and wise God, who loves Righteousness and hates Iniquity, cannot Act otherwise, but in a Way agreeable to infinite Wisdom and Righteousness.
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For, those who have no love to Religion, think a little too much, and are glad to find such Expressions as these to justifie their gross Neglect and Contempt of it.
For, those who have no love to Religion, think a little too much, and Are glad to find such Expressions as these to justify their gross Neglect and Contempt of it.
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Which appears by the great Pains, the wise Man takes in this Book to convince Mankind, that there is nothing but Vanity and Vexation of Spirit to be found here.
Which appears by the great Pains, the wise Man Takes in this Book to convince Mankind, that there is nothing but Vanity and Vexation of Spirit to be found Here.
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But how can we possibly exceed in this, when God deserves so much more than we can give him? And he requires no less from us, than our whole Heart, and Soul, and Strength? Which doth not only imply Integrity,
But how can we possibly exceed in this, when God deserves so much more than we can give him? And he requires no less from us, than our Whole Heart, and Soul, and Strength? Which does not only imply Integrity,
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and Trials enough without us to put us upon subduing those Passions, which are too apt upon every Cross and Disappointment to fly out, and to grow uneasie.
and Trials enough without us to put us upon subduing those Passion, which Are too apt upon every Cross and Disappointment to fly out, and to grow uneasy.
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For, since God hath appointed such Duties, no Man can pretend to depend upon him for his Happiness, who is not sincerely willing to please him, in doing what he hath appointed for his Service;
For, since God hath appointed such Duties, no Man can pretend to depend upon him for his Happiness, who is not sincerely willing to please him, in doing what he hath appointed for his Service;
that it is a Duty incumbent on us to perform; as Creatures, or as Christians; as Prayer for one, and celebrating and receiving the Lords Supper for the other.
that it is a Duty incumbent on us to perform; as Creatures, or as Christians; as Prayer for one, and celebrating and receiving the lords Supper for the other.
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which he calls a shew of Wisdom. But it came at last to this, that such a Severity in Diet, such Humility in making use of the Mediation of Angels, seemed very agreeable to the Fancies of Men;
which he calls a show of Wisdom. But it Come At last to this, that such a Severity in Diet, such Humility in making use of the Mediation of Angels, seemed very agreeable to the Fancies of Men;
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From hence came all the gross Superstitions, the frequent Addresses, the tedious Pilgrimages in the Church of Rome only to procure the Favours of some particular Saints, to intercede with Christ, that he might intercede with God for them.
From hence Come all the gross Superstitions, the frequent Addresses, the tedious Pilgrimages in the Church of Room only to procure the Favours of Some particular Saints, to intercede with christ, that he might intercede with God for them.
Whereas the Scripture shews us the plain and direct way of making our Applications to the Father, by the Mediation and Intercession of his Son, whom he hath appointed the Mediator between him and us.
Whereas the Scripture shows us the plain and Direct Way of making our Applications to the Father, by the Mediation and Intercession of his Son, whom he hath appointed the Mediator between him and us.
This is another Fountain of Superstition; and seems contrary to the former; only they think God is more averse to our Inclinations, than to our Fancies.
This is Another Fountain of Superstition; and seems contrary to the former; only they think God is more averse to our Inclinations, than to our Fancies.
and whether that be any acceptable Service to God? As to deny our selves natural rest, to avoid eating a thing because our Appetite is pleased with it; to kneel upon bare Stones; to cut our Flesh;
and whither that be any acceptable Service to God? As to deny our selves natural rest, to avoid eating a thing Because our Appetite is pleased with it; to kneel upon bore Stones; to Cut our Flesh;
Which was the Principle, which carried the Idolaters of old to Sacrifice their Children to Molochi because God would be best pleased with that, which was the most against their natural Inclination to do.
Which was the Principle, which carried the Idolaters of old to Sacrifice their Children to Moloch Because God would be best pleased with that, which was the most against their natural Inclination to do.
This was the Foundation of Pharisaism, i. e. of Hypocrisie, among the Jews. Their Principle was, That God valued nothing so much as his own immediate Service;
This was the Foundation of Pharisaism, i. e. of Hypocrisy, among the jews. Their Principle was, That God valued nothing so much as his own immediate Service;
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and what was first taken up for Devotion come to be a meer Custom, and we flatter our selves that God will accept the bare Duties without the Life and Spirit of them.
and what was First taken up for Devotion come to be a mere Custom, and we flatter our selves that God will accept the bore Duties without the Life and Spirit of them.
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Why shouldst thou bring the same Severity upon thy self, which thou usest towards others; according to that of our Saviour, Judge not that ye be not judged, &c. Two things to be spoken to, for clearing this Point;
Why Shouldst thou bring the same Severity upon thy self, which thou usest towards Others; according to that of our Saviour, Judge not that you be not judged, etc. Two things to be spoken to, for clearing this Point;
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But our Saviour thought it not inconsistent with his Precept of not Judging, to expose the Hypocrisie of the Scribes and Pharisees; but then, he certainly knew it to be Hypocrisie in them.
But our Saviour Thought it not inconsistent with his Precept of not Judging, to expose the Hypocrisy of the Scribes and Pharisees; but then, he Certainly knew it to be Hypocrisy in them.
For, if God should be so exact to mark what is done amiss by us, who can stand before him? And if we expect such an allowance to be made to our selves, what reason have we not to make it to others? At least so far,
For, if God should be so exact to mark what is done amiss by us, who can stand before him? And if we expect such an allowance to be made to our selves, what reason have we not to make it to Others? At least so Far,
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How can we righteously judge them, whom God will not judge? We must in judging others make allowance for the Weakness of Judgment and Strength of Passion, which we find often accompanied with a real Tenderness of Conscience.
How can we righteously judge them, whom God will not judge? We must in judging Others make allowance for the Weakness of Judgement and Strength of Passion, which we find often accompanied with a real Tenderness of Conscience.
I confess it is very hard to believe, where we see a great appearance of Spiritual Pride, a neglect of moral Duties, Censoriousness towards others, Impatience of Contradiction, &c. that there is a real Tenderness of Conscience joyned with them.
I confess it is very hard to believe, where we see a great appearance of Spiritual Pride, a neglect of moral Duties, Censoriousness towards Others, Impatience of Contradiction, etc. that there is a real Tenderness of Conscience joined with them.
But yet some have stronger Convictions of some Duties than they have of others, and if they did Act against their Consciences in those Matters, they should resist that which they account the clearest light they have;
But yet Some have Stronger Convictions of Some Duties than they have of Others, and if they did Act against their Consciences in those Matters, they should resist that which they account the Clearest Light they have;
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and ought to be laid aside; but they say, they cannot overcome them; and they have prayed and searched, and used the best means and cannot be satisfied;
and ought to be laid aside; but they say, they cannot overcome them; and they have prayed and searched, and used the best means and cannot be satisfied;
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Although Conscience be a Man's Judgment in order to Practice, yet there may be a great strictness of Conscience, where there is no strictness of Judgment;
Although Conscience be a Man's Judgement in order to Practice, yet there may be a great strictness of Conscience, where there is no strictness of Judgement;
But what then? must we condemn all those who labour under that Distemper? And that you count want of Judgment in him, he may look on as want of Sincerity in you.
But what then? must we condemn all those who labour under that Distemper? And that you count want of Judgement in him, he may look on as want of Sincerity in you.
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We have been so long censuring and condemning each other for such things, that God seems by his wife Providence, to bring the Plea of Scruples of Conscience round, that we may learn more Tenderness to each other.
We have been so long censuring and condemning each other for such things, that God seems by his wife Providence, to bring the Plea of Scruples of Conscience round, that we may Learn more Tenderness to each other.
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for that not only bears the worst, and hopes for the best, but where a thing is capable of being made better by a favourable Sense, it is ready to give it.
for that not only bears the worst, and hope's for the best, but where a thing is capable of being made better by a favourable Sense, it is ready to give it.
for then, it is but Suspicion, and an uncharitable Judgment. Our Saviour might justly charge the Pharisees with this, as to their Alms and Prayers, because he knew their Hearts.
for then, it is but Suspicion, and an uncharitable Judgement. Our Saviour might justly charge the Pharisees with this, as to their Alms and Prayers, Because he knew their Hearts.
But where we have no ground for it, to judge Men to Act upon bad Principles, is being Righteous overmuch, or rather being unrighteous and uncharitable.
But where we have no ground for it, to judge Men to Act upon bad Principles, is being Righteous overmuch, or rather being unrighteous and uncharitable.
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The same Case had been as to St. Peter's denial, and the Repentance of Judas. We must not form our Judgments of others, by single and sudden Actions, which Persons may fall into by Surprize,
The same Case had been as to Saint Peter's denial, and the Repentance of Judas. We must not from our Judgments of Others, by single and sudden Actions, which Persons may fallen into by Surprise,
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For, so God will judge Mankind; and so ought we to judge of one another. (4.) In judging of Mens spiritual Estate from outward Afflictions, which befall them.
For, so God will judge Mankind; and so ought we to judge of one Another. (4.) In judging of Men's spiritual Estate from outward Afflictions, which befall them.
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If such had seen a just Man suffering to such a Degree, they must have inferr'd, that he was Guilty of some secret Wickedness, which made God deal so hardly with him;
If such had seen a just Man suffering to such a Degree, they must have inferred, that he was Guilty of Some secret Wickedness, which made God deal so hardly with him;
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(5.) In judging too easily concerning the Faults and Mis-carriages of others. Men shew their severity to others, and partiality to themselves this way;
(5.) In judging too Easily Concerning the Faults and Miscarriages of Others. Men show their severity to Others, and partiality to themselves this weigh;
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which depend upon Circumstances we cannot know, but God doth. What measure of Knowledge they had; what Temptations they were under; what means of Resistance;
which depend upon circumstances we cannot know, but God does. What measure of Knowledge they had; what Temptations they were under; what means of Resistance;
but such as are modest and humble dare not go farther than God hath declared. Some unreasonably restrain the Possibility of Salvation, to the Bounds of their own Communion;
but such as Are modest and humble Dare not go farther than God hath declared. some unreasonably restrain the Possibility of Salvation, to the Bounds of their own Communion;
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and nothing should make us more willing to shew Kindness and Good-Will to others, than to consider that God will have a regard to it in his dealing with us.
and nothing should make us more willing to show Kindness and Goodwill to Others, than to Consider that God will have a regard to it in his dealing with us.
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In the Matter of right and wrong, between Party and Party, Men may be Righteous overmuch, viz. When Men take all the advantages which the Law gives them against others, without Consideration of their Condition and Circumstances.
In the Matter of right and wrong, between Party and Party, Men may be Righteous overmuch, viz. When Men take all the advantages which the Law gives them against Others, without Consideration of their Condition and circumstances.
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It hath been long since observed, That Summum jus summa injuria; the Reason whereof is, That the Law being made for a whole Community cannot be so framed,
It hath been long since observed, That Summum jus summa injuria; the Reason whereof is, That the Law being made for a Whole Community cannot be so framed,
The Foundations of Justice, saith Cicero, are that no innocent Person suffer, and that the common Good be maintained. Where the Circumstances of Persons deserve Pity;
The Foundations of justice, Says Cicero, Are that no innocent Person suffer, and that the Common Good be maintained. Where the circumstances of Persons deserve Pity;
No certain Rules can be set down, because Circumstances vary so much, but it doth not become a good Man, to insist upon a bare Right to the utter ruin of another;
No certain Rules can be Set down, Because circumstances vary so much, but it does not become a good Man, to insist upon a bore Right to the utter ruin of Another;
but if Men are restless and litigious, who love Differences, and delight in vexing their Neighbours with Law Suits, it is certain they have not the Spirit and Temper of Christians, who are to live peaceably with all Men.
but if Men Are restless and litigious, who love Differences, and delight in vexing their Neighbours with Law Suits, it is certain they have not the Spirit and Temper of Christians, who Are to live peaceably with all Men.
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And what Care and Solitude, what Vexation and Trouble doth attend those, who are thus Righteous overmuch, that they will always be endeavouring to right themselves, till they bring the greatest mischief upon themselves?
And what Care and Solitude, what Vexation and Trouble does attend those, who Are thus Righteous overmuch, that they will always be endeavouring to right themselves, till they bring the greatest mischief upon themselves?
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and therefore, others have no reason to expect any other but a Curse upon them. To conclude all by way of Advice, as to the general Sense of these words;
and Therefore, Others have no reason to expect any other but a Curse upon them. To conclude all by Way of advice, as to the general Sense of these words;
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(1.) Not to think every thing too much, in Religion and Vertue, because some are here said to be Righteous overmuch. The far greatest Part of Mankind err the other way.
(1.) Not to think every thing too much, in Religion and Virtue, Because Some Are Here said to be Righteous overmuch. The Far greatest Part of Mankind err the other Way.
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In Symbolo Fidei & Spei nostrae, quod ab Apostolis traditum, non scribitur in Charta & Atramento, sed in tabuli• cordis carnalibus. Hieron. ad Pammachium advers. Errores Joh. Hierosol.
In Symbolo Fidei & Spei Nostrae, quod ab Apostles traditum, non scribitur in Charta & Atramento, said in tabuli• Cordis carnalibus. Hieron. ad Pammachius adverse. Errors John Hierosol.
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Nec ut eadem verba Symboli teneatis, ullo modo debetis scribere, sed audiendo perdiscere; nec cum didiceritis scribere, sed memoriâ semper tenere & recolere. August. de Diversis Serm. 75.
Nec ut Same verba Symboli teneatis, ullo modo debetis Scribere, sed audiendo perdiscere; nec cum didiceritis Scribere, sed memoriâ semper tenere & recolere. August. de Diversis Sermon 75.
Idcirco denique haec non scrib• chartalis & membranis, sed requiri credentium cordibus tradiderunt, ut certum esset haec neminem ex lectione, quae interdum pervenire etiam ad infideles solet, sed ex Apostolorum traditione didicisse. Ruffinus in Symbol.
Idcirco denique haec non scrib• chartalis & membranis, sed requiri credentium cordibus tradiderunt, ut certum esset haec neminem ex lectione, Quae Interdum pervenire etiam ad infideles Solent, sed ex Apostolorum tradition didicisse. Ruffinus in Symbol.
Tertul. de Praescrip. c. 12, 13, 14, 21. De Virgin. Vol. c. 1. Advers. Praxeam c. 2. August. Serm. 59. 186. 213. 215. Retract. l. 2. c. 3. Enchirid. de Fide, n. 15. De Symbol. ad Catech. Ruffin. in Prooem.
Tertulian de Prescribe. c. 12, 13, 14, 21. De Virgae. Vol. c. 1. Adverse. Praxeas c. 2. August. Sermon 59. 186. 213. 215. Retract. l. 2. c. 3. Enchiridion de Fide, n. 15. De Symbol. ad Catechism Ruffin. in Proem.
Although Babylon were very much exhausted, by the Neighbourhood of Seleucioe first, and afterward of Ctesiphon; yet I see no Reason to conclude that Babylon was not then capable of having a Church in it, when S. Peter wrote this Epistle. For Josephus, lib. 18. owns, that there was in Babylon NONLATINALPHABET in the time when •yrcanus was sent thither; and out of such a Multitude of Jews a Church might easily be gathered. The Calamities which befell the Jews of those Parts afterwards rather reach to the Country than the City of Babylon. And when such Numbers of Jews are allowed to have been after them in Ctesiphon, Nearda and Nisibis, which were all Cities in those Parts, I see no cause to question that there were great Numbers of Jews at that time in Babylon; since even in Trajan 's time, they are confessed to have been very numerous in Mesopotamia Strabo, lib. 16. saith, that a great part of Babylon was deserted in his time, and so it might well be, and leave room enough for a Christian Church to be there notwithstanding. So that no reason appears sufficient to me to take Babylon in any other sense, than for the City generally known by that Name, without flying to any Mystical Sense, or a Strong-place in Egypt bearing that Name; these being less probability of a Church in a Garrison, as Strabo describes it, than in the Remainders of so great a City.
Although Babylon were very much exhausted, by the Neighbourhood of Seleucioe First, and afterwards of Ctesiphon; yet I see no Reason to conclude that Babylon was not then capable of having a Church in it, when S. Peter wrote this Epistle. For Josephus, lib. 18. owns, that there was in Babylon in the time when •yrcanus was sent thither; and out of such a Multitude of jews a Church might Easily be gathered. The Calamities which befell the jews of those Parts afterwards rather reach to the Country than the city of Babylon. And when such Numbers of jews Are allowed to have been After them in Ctesiphon, Nearda and Nisibis, which were all Cities in those Parts, I see no cause to question that there were great Numbers of jews At that time in Babylon; since even in Trajan is time, they Are confessed to have been very numerous in Mesopotamia Strabo, lib. 16. Says, that a great part of Babylon was deserted in his time, and so it might well be, and leave room enough for a Christian Church to be there notwithstanding. So that no reason appears sufficient to me to take Babylon in any other sense, than for the city generally known by that Name, without flying to any Mystical Sense, or a Strong-place in Egypt bearing that Name; these being less probability of a Church in a Garrison, as Strabo describes it, than in the Remainders of so great a city.
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1. 2. Q. 89. 6. Victor. Rel. 13. Navarr, Man. c. 11. n. 7. Tolet. Sum. l. 4. c. 9. Azor. T. 1. l. 9. c. 4. Gr. de Val•• To. 2. Disp. 6. Qu. 19. T•. 3. Dis. 3. Qu. 19.
1. 2. Q. 89. 6. Victor. Religious 13. Navarre, Man. c. 11. n. 7. Tolet Sum. l. 4. c. 9. Azor. T. 1. l. 9. c. 4. Great the Val•• To. 2. Disp 6. Qu. 19. T•. 3. Dis. 3. Qu. 19.
Athen. p. 43. Tertul. Ap. c. 48. De Res. c. 11. Justin. Apol. 2. Lact. 7. c. 23. Ambr. de Fide Res. c. 11. Prudent. inSyr. l. 2. Aug. de Civ. Dei, l. 21. c. 7. 22. c. 10. 21. In Psal. 62. 139.
Athena p. 43. Tertulian Apostle c. 48. De Rest c. 11. Justin Apollinarian 2. Lactantius 7. c. 23. Ambrose de Fide Rest c. 11. Prudent. inSyr. l. 2. Aug. the Civ. Dei, l. 21. c. 7. 22. c. 10. 21. In Psalm 62. 139.
