SERMON I. Preached at St. Margarets Westminster, Before the Honourable House of COMMONS. Octob. 10. 1666. Amos IV. XI. I have overthrown some of you, as God overthrew Sodom and Gomorrah, and ye were as a fire-brand pluckt out of the burning:
SERMON I. Preached At Saint Margarets Westminster, Before the Honourable House of COMMONS. October 10. 1666. Amos IV. XI. I have overthrown Some of you, as God overthrew Sodom and Gomorrah, and you were as a firebrand plucked out of the burning:
IT is but a very little time since you met together in this place to lament the remainders of a raging pestilence, which the last year destroyed so many thousand Inhabitants of the late great and famous City:
IT is but a very little time since you met together in this place to lament the remainders of a raging pestilence, which the last year destroyed so many thousand Inhabitants of the late great and famous city:
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and now God hath given us another sad occasion for our fasting and humiliation, by suffering a devouring fire to break forth and consume so many of her habitations.
and now God hath given us Another sad occasion for our fasting and humiliation, by suffering a devouring fire to break forth and consume so many of her habitations.
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As though the infected air had been too kind and partial, and like Saul to the Amalekites, had only destroyed the vile and refuse, and spared the greatest of the people ;
As though the infected air had been too kind and partial, and like Saul to the Amalekites, had only destroyed the vile and refuse, and spared the greatest of the people;
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he hath imployed a more furious Element, which by its merciless and devouring flames might in a more lively manner represent unto us the kindling of his wrath against us.
he hath employed a more furious Element, which by its merciless and devouring flames might in a more lively manner represent unto us the kindling of his wrath against us.
For if either compassion would move, or fear awaken, or interest engage us to any of these, it is hard to conceive there should be an instance of a more efficacious nature,
For if either compassion would move, or Fear awaken, or Interest engage us to any of these, it is hard to conceive there should be an instance of a more efficacious nature,
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For who can behold the ruins of so great a City, and not have his bowels of compassion moved towards it? Who can have any sence of the anger of God discovered in it,
For who can behold the ruins of so great a city, and not have his bowels of compassion moved towards it? Who can have any sense of the anger of God discovered in it,
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and not think himself concerned to implo•e the mercy of Heaven towards us? For certainly, howsoever we may vainly flatter and deceive our selves, these are no common indications of the frowns of Heaven;
and not think himself concerned to implo•e the mercy of Heaven towards us? For Certainly, howsoever we may vainly flatter and deceive our selves, these Are no Common indications of the frowns of Heaven;
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A Fire, so dreadful in its appearance, in its rage and fury, and in all the dismal consequences of it (which we cannot yet be sufficiently apprehensive of) that on that very account we may justly lie down in our shame, and our confusio• cover us:
A Fire, so dreadful in its appearance, in its rage and fury, and in all the dismal consequences of it (which we cannot yet be sufficiently apprehensive of) that on that very account we may justly lie down in our shame, and our confusio• cover us:
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because God hath Covered the daughter of Sion with a cloud in his anger, and cast down from Heaven to earth the beauty of Israel, and remembred not his footstool in the day of his anger.
Because God hath Covered the daughter of Sion with a cloud in his anger, and cast down from Heaven to earth the beauty of Israel, and remembered not his footstool in the day of his anger.
if a languishing State and a discontented People, if the ruines of the City and poverty of the Country, may make us sensible how sad our condition at present is,
if a languishing State and a discontented People, if the ruins of the city and poverty of the Country, may make us sensible how sad our condition At present is,
how much worse it may be (if God in his mercy prevent it not) we shall a•l surely think we have reason enough this day to lay to heart the evil of our doings which have brought all these things upon us,
how much Worse it may be (if God in his mercy prevent it not) we shall a•l surely think we have reason enough this day to lay to heart the evil of our doings which have brought all these things upon us,
but when he sees it necessary to vindicate the honour of his Justice to the World, he doth it with that severity that may make us apprehend his displeasure,
but when he sees it necessary to vindicate the honour of his justice to the World, he does it with that severity that may make us apprehend his displeasure,
and therefore he looks upon it as a •rustrating the design both of his Iustice, and of his Mercy, when he is sain to conclude with that sad reflection on their incorrigibleness;
and Therefore he looks upon it as a •rustrating the Design both of his justice, and of his Mercy, when he is sain to conclude with that sad reflection on their incorrigibleness;
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Yet have ye not, &c. In the first we have God•s Rod li•ted up to strike, in the second we have Gods Hand stretched out to save, yet neither of these would make them sensible of their disobedience;
Yet have you not, etc. In the First we have God•s Rod li•ted up to strike, in the second we have God's Hand stretched out to save, yet neither of these would make them sensible of their disobedience;
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though their Cities were overthrown for their sakes, though they themselves escaped not for their own sakes, but for his mercies sake only whom they had so highly provoked;
though their Cities were overthrown for their sakes, though they themselves escaped not for their own sakes, but for his Mercies sake only whom they had so highly provoked;
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we have seen a sad instance of God's severity, a City almost wholly consumed as Sodom and Gomorrah, and a great expression of his kindn•ss, the Inhabitants saved, as firebrands pluckt out of the burning:
we have seen a sad instance of God's severity, a city almost wholly consumed as Sodom and Gomorrah, and a great expression of his kindn•ss, the Inhabitants saved, as firebrands plucked out of the burning:
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O let it never be said that the l•st part of the words is •ulfill•d too, Yet have ye not returned unto me, &c. which, that it may not be, I shall first con••der the severity of God in his judgment •h•s day and then discover the mixture of his kindness with it, and the r•sult of both will •e t•e unreasonableness of obstinate disobedience after them.
Oh let it never be said that the l•st part of the words is •ulfill•d too, Yet have you not returned unto me, etc. which, that it may not be, I shall First con••der the severity of God in his judgement •h•s day and then discover the mixture of his kindness with it, and the r•sult of both will •e t•e unreasonableness of obstinate disobedience After them.
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yet we shall •ind the Judgment to be severe enough, in regard, 1. Of the nature and kind of it. 2. The series and order of it. 3. The causes moving to it. 4. The Author of it.
yet we shall •ind the Judgement to be severe enough, in regard, 1. Of the nature and kind of it. 2. The series and order of it. 3. The Causes moving to it. 4. The Author of it.
We can imagine nothing more severe when we consider what it is set forth by, the most unparrallel'd Judgment we read of, viz. the destruction of Sodom and Gomorrah by a fire from Heaven.
We can imagine nothing more severe when we Consider what it is Set forth by, the most unparralleled Judgement we read of, viz. the destruction of Sodom and Gomorrah by a fire from Heaven.
Although in all circumstances the instance might not come up to the parallel, yet in several respects there might be so sad a desolation, that any other example but that might fall beneath the greatness and severity of it.
Although in all Circumstances the instance might not come up to the parallel, yet in several respects there might be so sad a desolation, that any other Exampl but that might fallen beneath the greatness and severity of it.
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but that God should punish his own people in Covenant with him, that Judgment should begin at the house of God, that they who had loved to be called by his Name, should be made examples to all other Nations;
but that God should Punish his own people in Covenant with him, that Judgement should begin At the house of God, that they who had loved to be called by his Name, should be made Examples to all other nations;
this seemed so harsh and incredible that by no means could they entertain it. But God and wise men too thought otherwise of them than they did of themselves:
this seemed so harsh and incredible that by no means could they entertain it. But God and wise men too Thought otherwise of them than they did of themselves:
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there being among them an heap of pride and luxury, of fraud and injustice, of sedition and faction gilded over with a fair shew of greater zeal for God and his Glory :
there being among them an heap of pride and luxury, of fraud and injustice, of sedition and faction gilded over with a fair show of greater zeal for God and his Glory:
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and although they could not believe that such heavy Judgments should befall them, yet others did not only believe, but tremble at the apprehensions of them.
and although they could not believe that such heavy Judgments should befall them, yet Others did not only believe, but tremble At the apprehensions of them.
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nay when they saw the Flames for near a day together, that ever in four days time, not a fourth part of the City should be left standing? For when were they ever more secure and inapprehensive of their danger than at this time? they had not been long returned to their Houses, which the Plague had driven them from,
nay when they saw the Flames for near a day together, that ever in four days time, not a fourth part of the city should be left standing? For when were they ever more secure and inapprehensive of their danger than At this time? they had not been long returned to their Houses, which the Plague had driven them from,
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But that which betrayed them to so much security, was their late deliverance from so sweeping a Judgment as the Plague had been to the City and Suburbs of it:
But that which betrayed them to so much security, was their late deliverance from so sweeping a Judgement as the Plague had been to the city and Suburbs of it:
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Thus when the Mariners have newly escaped a wreck at Sea, the fears of which have a long time deprived them of their wonted rest, they think they may securely lye down and sleep, till it may be another storm overtake and sink them.
Thus when the Mariners have newly escaped a wreck At Sea, the fears of which have a long time deprived them of their wonted rest, they think they may securely lie down and sleep, till it may be Another storm overtake and sink them.
We see then there is neither piety nor wisdom in so much security when a great danger is over, •or for we know not but that very security it self may provoke God to send a greater.
We see then there is neither piety nor Wisdom in so much security when a great danger is over, •or for we know not but that very security it self may provoke God to send a greater.
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and it would be harsh to say, that all who were involved in that common calamity (who yet were innocent as to the great abominations of those places, viz. the Infants there destroyed) must be immediately sentenced to eternal misery.
and it would be harsh to say, that all who were involved in that Common calamity (who yet were innocent as to the great abominations of those places, viz. the Infants there destroyed) must be immediately sentenced to Eternal misery.
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But although God since that perpetual monument of his justice in the destruction of those Cities hath not by such an immediate fire from Heaven consumed and razed out the very foundations of other Cities;
But although God since that perpetual monument of his Justice in the destruction of those Cities hath not by such an immediate fire from Heaven consumed and razed out the very foundations of other Cities;
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yet it burnt, till it had consumed besides the Temple of Peace, the fairest Houses and Palaces of the City, which on that account, the Historians attribute to more than natural causes.
yet it burned, till it had consumed beside the Temple of Peace, the Fairest Houses and Palaces of the city, which on that account, the Historians attribute to more than natural Causes.
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Such might that be (which comes the nearest of any I have met with, to that Fire we this day lament the effec•s of) I mean that at Constantinople, which happened A. D. 465. in the beginning of September; it brake forth by the water side,
Such might that be (which comes the nearest of any I have met with, to that Fire we this day lament the effec•s of) I mean that At Constantinople, which happened A. D. 465. in the beginning of September; it brake forth by the water side,
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and was so little capable of resistance that as Evagrius tells us, the strongest Houses were but NONLATINALPHABET, like so much dryed stubble before it ;
and was so little capable of resistance that as Evagrius tells us, the Strongest Houses were but, like so much dried stubble before it;
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Such likewise might those two great Fires have been which have formerly burnt down great part of the then City of London; but neither of them come near to the dreadfulness of this, considering how much bigger the habitations of the City were now,
Such likewise might those two great Fires have been which have formerly burned down great part of the then city of London; but neither of them come near to the dreadfulness of this, considering how much bigger the habitations of the city were now,
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and made its way through all the lesser obstacles, and might have gone on so far, till it had laid this City level with the ruins of the other, had not he who sets the bounds to the Ocean, and saith, Thus far shalt thou go and no farther, put a stop to it in those places which were as ready to have yielded up themselves to the rage of it,
and made its Way through all the lesser obstacles, and might have gone on so Far, till it had laid this city level with the ruins of the other, had not he who sets the bounds to the Ocean, and Says, Thus Far shalt thou go and no farther, put a stop to it in those places which were as ready to have yielded up themselves to the rage of it,
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and carried before it not only the Gates, but the Churches and most magnificent Structures of the City, what horror and confusion may we then imagine had seized upon the spirits of the Citizens; what destraction in their Councils, what paleness in their Countenances, what pantings at their Hearts, what an universal consternation might have been then seen upon the Minds of men? But O the sighs and tears, the frights and amazements, the miscarriages,
and carried before it not only the Gates, but the Churches and most magnificent Structures of the city, what horror and confusion may we then imagine had seized upon the spirits of the Citizens; what distraction in their Councils, what paleness in their Countenances, what pantings At their Hearts, what an universal consternation might have been then seen upon the Minds of men? But Oh the sighs and tears, the frights and amazements, the miscarriages,
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O the hurry and useless pains, the alarms and tumults, the mutual hinderances of each other that were among men at the beholding the rage and fury of it!
O the hurry and useless pains, the alarms and tumults, the mutual hindrances of each other that were among men At the beholding the rage and fury of it!
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or lost in the crowd of people, or exposed to the violence of the flames; Husbands more solicitous for the safety of their Wives and Children, than their own;
or lost in the crowd of people, or exposed to the violence of the flames; Husbands more solicitous for the safety of their Wives and Children, than their own;
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the Soldiers running to their Swords, when there was more need of Buckets; the Tradesmen loading their backs with that which had gotten possession of their hearts before.
the Soldiers running to their Swords, when there was more need of Buckets; the Tradesmen loading their backs with that which had got possession of their hearts before.
If these flames be so dreadful, what are those which we reserved for them who love the world more than God! If none can come near the heat of this Fire, who can dwell with everlasting burnings! O what madness then will it be to sin any more wilfully against that God who is a consuming fire, infinitely more dreadful than this can be!
If these flames be so dreadful, what Are those which we reserved for them who love the world more than God! If none can come near the heat of this Fire, who can dwell with everlasting burnings! Oh what madness then will it be to since any more wilfully against that God who is a consuming fire, infinitely more dreadful than this can be!
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I will henceforth learn so much wisdom to lay up my treasures there where neither moths can corrupt them, not Thieves steal them, nor fire consume them.
I will henceforth Learn so much Wisdom to lay up my treasures there where neither moths can corrupt them, not Thieves steal them, nor fire consume them.
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and more to the sins which caused them? If that City were able to speak out of its ruines, what sad complaints would it make of all those impieties which have made her so miserable.
and more to the Sins which caused them? If that city were able to speak out of its ruins, what sad complaints would it make of all those impieties which have made her so miserable.
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If it had not been (might she say) for the pride and luxury, the ease and delicacy of some of my Inhabitants, the covetousness, the fraud, the injustice of others, the debaucheries of the prophane, the open factions and secret hypocrisie of too many pretending to greater sanctity, my beauty had not been thus turned into ashes, nor my glory into those ruines which make my enemies rejoyce, my friends to mourn,
If it had not been (might she say) for the pride and luxury, the ease and delicacy of Some of my Inhabitants, the covetousness, the fraud, the injustice of Others, the debaucheries of the profane, the open factions and secret hypocrisy of too many pretending to greater sanctity, my beauty had not been thus turned into Ashes, nor my glory into those ruins which make my enemies rejoice, my Friends to mourn,
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Look now upon me, you who so lately admired the greatness of my Trade, the riches of my Merchants, the number of my People, the conveniency of my Churches, the multitude of my Streets,
Look now upon me, you who so lately admired the greatness of my Trade, the riches of my Merchant's, the number of my People, the conveniency of my Churches, the multitude of my Streets,
Look upon me, and then tell me whether it be nothing to dally with Heaven, to make a mock at sin, to slight the judgments of God, and abuse his mercies,
Look upon me, and then tell me whither it be nothing to dally with Heaven, to make a mock At since, to slight the Judgments of God, and abuse his Mercies,
and after all the attempts of Heaven to reclaim a people from their sins, to remain still the same that ever they were? Was there no way to expiate your guilt but by my misery? Had the Leprosie of your sins so fretted in my Walls, that there was no cleansing them,
and After all the attempts of Heaven to reclaim a people from their Sins, to remain still the same that ever they were? Was there no Way to expiate your guilt but by my misery? Had the Leprosy of your Sins so fretted in my Walls, that there was no cleansing them,
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while you are so ready to return to the practice of them? Have I suffered so much by reason of them, and do you think to escape your selves? Can you then look upon my ruines with hearts as hard and unconcerned as the stones which lye in them? If you have any kindness for me, or for your selves;
while you Are so ready to return to the practice of them? Have I suffered so much by reason of them, and do you think to escape your selves? Can you then look upon my ruins with hearts as hard and unconcerned as the stones which lie in them? If you have any kindness for me, or for your selves;
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if you ever hope to see my breaches repaired, my beauty restored, my glory advanced, look on Londons ruines and repent. Thus would she bid her Inhabitants not weep for her miseries, but for their own sins;
if you ever hope to see my Breaches repaired, my beauty restored, my glory advanced, look on Londons ruins and Repent. Thus would she bid her Inhabitants not weep for her misery's, but for their own Sins;
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For, considering the present languishing condition of this Nation, it will be no easie matter to recover the blood and spirits which have been lost by this Fire. So that whether we consider the sadness of those circumstances which accompained the rage of the fire,
For, considering the present languishing condition of this nation, it will be no easy matter to recover the blood and spirits which have been lost by this Fire. So that whither we Consider the sadness of those Circumstances which accompanied the rage of the fire,
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or those which respect the present miseries of the City, or the general influence those will have upon the Nation, we cannot easily conceive what judgment could in so critical a time have befallen us, which had been more severe for the kind and nature of it, than this hath been.
or those which respect the present misery's of the city, or the general influence those will have upon the nation, we cannot Easily conceive what judgement could in so critical a time have befallen us, which had been more severe for the kind and nature of it, than this hath been.
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He had sent a famine before, v. 6. a drought, v. 7, 8. blasting and mildew, v. 9. the Pestilence after the manner of Aegypt, v. 10. the miseries of War, in the same verse. And when none of these would work that effect upon them, which they were designed for,
He had sent a famine before, v. 6. a drought, v. 7, 8. blasting and mildew, v. 9. the Pestilence After the manner of Egypt, v. 10. the misery's of War, in the same verse. And when none of these would work that Effect upon them, which they were designed for,
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but yet the method God hath used with us seems to bode very ill in case we do not at last return to the Lord. For it is not only agreeable to what is here delivered as the course God used to reclaim the Israelites, but to what is •eported by the most faithful Historian of those times of the degrees and steps that God made before the ruines of the British Nation. For Gildas tells us the decay of it began by Civil Wars among themselves,
but yet the method God hath used with us seems to bode very ill in case we do not At last return to the Lord. For it is not only agreeable to what is Here Delivered as the course God used to reclaim the Israelites, but to what is •eported by the most faithful Historian of those times of the Degrees and steps that God made before the ruins of the Brit nation. For Gildas tells us the decay of it began by Civil Wars among themselves,
When all this would not do, those whom they trusted most to, betrayed them, and rebelled against them, by whose means, not only the Cities were burnt with Fire, but the whole Island was turned almost into one continued flame. The issue of all which at last was, that their Country was turned to a desolation, the ancient Inhabitants driven out,
When all this would not do, those whom they trusted most to, betrayed them, and rebelled against them, by whose means, not only the Cities were burned with Fire, but the Whole Island was turned almost into one continued flame. The issue of all which At last was, that their Country was turned to a desolation, the ancient Inhabitants driven out,
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we yet complain of great discontents and poverty as great as them, we have inveterate enemies combined abroad against us, we have very lately suffered under a Pestilence as great almost as any we read of,
we yet complain of great discontents and poverty as great as them, we have inveterate enemies combined abroad against us, we have very lately suffered under a Pestilence as great almost as any we read of,
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And what do all these things mean? and what will the issue of them be? though that be lockt up in the Councils of Heaven, yet we have just cause to fear,
And what do all these things mean? and what will the issue of them be? though that be locked up in the Councils of Heaven, yet we have just cause to Fear,
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And they who think that incredible, let them tell me whether two years since, they did not think it altogether as improbable, that in the compass of the two succeeding years, above a hundred thousand persons should be destroyed by the Plague in London and other places,
And they who think that incredible, let them tell me whither two Years since, they did not think it altogether as improbable, that in the compass of the two succeeding Years, above a hundred thousand Persons should be destroyed by the Plague in London and other places,
and the City it self should be burnt to the Ground ? And if our fears do not, I am sure our sins may tell us, that these are but the fore-runners of greater calamities, in case there be not a timely reformation of our selves.
and the city it self should be burned to the Ground? And if our fears do not, I am sure our Sins may tell us, that these Are but the forerunners of greater calamities, in case there be not a timely Reformation of our selves.
So this Prophet tells us, that the true account of all Gods punishments is to be fetched from the sins of the people, Amos 1.3. For three transgressions of Damascus, and for four I will not turn away the punishment thereof:
So this Prophet tells us, that the true account of all God's punishments is to be fetched from the Sins of the people, Amos 1.3. For three transgressions of Damascus, and for four I will not turn away the punishment thereof:
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so it is said of Gaza, v. 6. of Tyrus, v. 9. of Edom, v. 11. of Ammon, v. 13. Moab, ch. 2. 1. Iudah, v. 4. and at last Israel, v. 6. And it is observable of every one of these, that when God threatens to punish them for the greatness of their iniquities, and the multitude of their transgression, (which is generally supposed to be meant by the three transgressions and the four ) he doth particularly threaten to send a fire among them to consume the Houses and the Palaces of their Cities. So to Damascus, chap. 1.4. to Gaza, v. 7. to Tyrus, v. 10. to Edom, v. 12. to Ammon, v. 14. to Moab, ch. 2. v. 2. to Iudah, v. 5. I will send a fire upon Judah, and it shall devour the Palaces of Jerusalem:
so it is said of Gaza, v. 6. of Tyre, v. 9. of Edom, v. 11. of Ammon, v. 13. Moab, changed. 2. 1. Iudah, v. 4. and At last Israel, v. 6. And it is observable of every one of these, that when God threatens to Punish them for the greatness of their iniquities, and the multitude of their Transgression, (which is generally supposed to be meant by the three transgressions and the four) he does particularly threaten to send a fire among them to consume the Houses and the Palaces of their Cities. So to Damascus, chap. 1.4. to Gaza, v. 7. to Tyre, v. 10. to Edom, v. 12. to Ammon, v. 14. to Moab, changed. 2. v. 2. to Iudah, v. 5. I will send a fire upon Judah, and it shall devour the Palaces of Jerusalem:
When the red horse hath marched furiously before it all bloody with the effects of a Civil War, and the pale horse hath followed after the other with Death upon his back,
When the read horse hath marched furiously before it all bloody with the effects of a Civil War, and the pale horse hath followed After the other with Death upon his back,
But it is our great unhappiness, that we are apt to impute these great calamities to any thing rather than to our sins; and thereby we hinder our selves from the true remedy,
But it is our great unhappiness, that we Are apt to impute these great calamities to any thing rather than to our Sins; and thereby we hinder our selves from the true remedy,
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yet where we observe the parallel between the sins and the punishments agreeable with what we find recorded in Scripture, we have reason to say, that those sins were not only the antecedents, but the causes of those punishments which followed after them.
yet where we observe the parallel between the Sins and the punishments agreeable with what we find recorded in Scripture, we have reason to say, that those Sins were not only the antecedents, but the Causes of those punishments which followed After them.
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And that because the reason of punishment was not built upon any particular relation between God and the people of Israel, but upon reasons common to all mankind:
And that Because the reason of punishment was not built upon any particular Relation between God and the people of Israel, but upon Reasons Common to all mankind:
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and the severer were the judgements when they came upon them. This our Prophet gives an account of, Chap. 3.2. You only have I known of all the Nations of the earth, therefore will I punish you for your iniquities.
and the severer were the Judgments when they Come upon them. This our Prophet gives an account of, Chap. 3.2. You only have I known of all the nations of the earth, Therefore will I Punish you for your iniquities.
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Which is a truth hath been so universally received among the wise Men of all ages, that one of the Roman Historians, though of no very severe life himself,
Which is a truth hath been so universally received among the wise Men of all ages, that one of the Roman Historians, though of no very severe life himself,
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yet imputes the decay of the Roman State, not to Chance or Fortune, or some unhidden causes (which the Atheism of our Age would presently do) but to the general looseness of mens lives, and corruption of their manners.
yet imputes the decay of the Roman State, not to Chance or Fortune, or Some unhidden Causes (which the Atheism of our Age would presently do) but to the general looseness of men's lives, and corruption of their manners.
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And it was the grave Observation of one of the bravest Captains ever the Roman State had, that it was impossible for any State to be happy, stantibus moenibus, ruentibus moribus,
And it was the grave Observation of one of the Bravest Captains ever the Roman State had, that it was impossible for any State to be happy, stantibus moenibus, ruentibus moribus,
But it is not enough in general to declaim against our sins, but we must search out particularly those predominant vices, which by their boldness and frequency have provoked God thus to punish us;
But it is not enough in general to declaim against our Sins, but we must search out particularly those predominant vices, which by their boldness and frequency have provoked God thus to Punish us;
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Their luxury and intemperance, their covetousness and oppression, and their contempt of God and his Laws, and I doubt we need not make a very exact scrutiny to find out these in a high degree among our selves:
Their luxury and intemperance, their covetousness and oppression, and their contempt of God and his Laws, and I doubt we need not make a very exact scrutiny to find out these in a high degree among our selves:
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Ye Kine of Bashan, Loquitur ad Principes Israel & Optimates quosque decem Tribuum, saith St. Hierom, he speaks to the Princes of Israel, and the chief of all the ten Tribes;
the Kine of Bashan, Loquitur ad Princes Israel & Optimates quosque Decem Tribuum, Says Saint Hieronymus, he speaks to the Princes of Israel, and the chief of all the ten Tribes;
and stretch themselves upon their Couches, and eat the Lambs out of the stock, and the Calves out of the midst of the stall, v. 4. they chaunt to the sound of the Viol,
and stretch themselves upon their Couches, and eat the Lambs out of the stock, and the Calves out of the midst of the stall, v. 4. they chant to the found of the Violent,
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The meaning of all which is, they minded nothing but ease, softness, and pleasure, but could not endure to hear of the calamities which were so near them.
The meaning of all which is, they minded nothing but ease, softness, and pleasure, but could not endure to hear of the calamities which were so near them.
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These were the Kine of Bashan, who were full of ease and wantonness, and never thought of the day of slaughter, which the other were the certain fore-runner of.
These were the Kine of Bashan, who were full of ease and wantonness, and never Thought of the day of slaughter, which the other were the certain forerunner of.
I am afraid we may take it in either sense without a Soloecism. Bring and let us drink, which as St. Hierom goes on, Ebrietatem significat in vino & luxuria quoe statum mentis evertunt, it implies the height of their luxury and intemperance.
I am afraid we may take it in either sense without a Solecism. Bring and let us drink, which as Saint Hieronymus Goes on, Ebrietatem significat in vino & luxuria who Statum mentis evertunt, it Implies the height of their luxury and intemperance.
It is observed by some, that our Prophet retains still the language of his education in the bluntness of his expressions, the great men that lived wholly at their ease, in wantonness and luxury, he styles like the heardsman of Tekoa, the Kine of Bashan.
It is observed by Some, that our Prophet retains still the language of his education in the bluntness of his expressions, the great men that lived wholly At their ease, in wantonness and luxury, he styles like the herdsman of Tekoa, the Kine of Bashan.
And hath not that delicata insania, as St Austin calls it, that soft and effeminate kind of madness taken possession of too many among us, whose birth and education designed them for more manly imployments? Yea, what an age of Luxury do we live in,
And hath not that Delicatam insania, as Saint Austin calls it, that soft and effeminate kind of madness taken possession of too many among us, whose birth and education designed them for more manly employments? Yea, what an age of Luxury do we live in,
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when instead of those noble characters of men from their vertue, and wisdom, and courage, it is looked on among some as a mighty character of a person, that he eats and drinks well:
when instead of those noble characters of men from their virtue, and Wisdom, and courage, it is looked on among Some as a mighty character of a person, that he eats and drinks well:
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for surely they did so, or else they had never been in so great esteem among the heardsmen of Tekoa. A character which those Philosopher; would have been ashamed of, who looked upon no other end of humane life but pleasure; But in order to that, they thought nothing more necessary than temperance and sobriety ;
for surely they did so, or Else they had never been in so great esteem among the Herdsmen of Tekoa. A character which those Philosopher; would have been ashamed of, who looked upon no other end of humane life but pleasure; But in order to that, they Thought nothing more necessary than temperance and sobriety;
but whatever esteem they had then, they have lost all their reputation among our modern Epicures, who know of no such things as pleasures of the mind, and would not much value whether they had any faculties of the mind or no,
but whatever esteem they had then, they have lost all their reputation among our modern Epicureans, who know of no such things as pleasures of the mind, and would not much valve whither they had any faculties of the mind or no,
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for scarce any Age hath been so happy, but it hath had some Monsters in Morality as well as Nature. But I am afraid these vices are grown too Epidemical; not only in the City, but the Countries too;
for scarce any Age hath been so happy, but it hath had Some Monsters in Morality as well as Nature. But I am afraid these vices Are grown too Epidemical; not only in the city, but the Countries too;
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what mean else those frequent complaints (and I hope more general than the causes of them) that the houses of great men in too many places are so near being publick schools of debauchery, rather than of piety and vertue, where men shall not want instructers to teach them to forget both God and themselves; wherein sobriety is so far from being accounted a matter of honour, that the rules of the Persian civility are quite forgotten,
what mean Else those frequent complaints (and I hope more general than the Causes of them) that the houses of great men in too many places Are so near being public Schools of debauchery, rather than of piety and virtue, where men shall not want instructers to teach them to forget both God and themselves; wherein sobriety is so Far from being accounted a matter of honour, that the rules of the Persian civility Are quite forgotten,
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than if once these publick excesses were severely restrained, I do not mean so much by making new Laws, (for those generally do but exercise peoples Wits by finding out new evasions) but by excecuting old ones.
than if once these public Excesses were severely restrained, I do not mean so much by making new Laws, (for those generally doe but exercise peoples Wits by finding out new evasions) but by excecuting old ones.
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And if there be not so much of open violence in our daies, the thanks are due to the care of our Magistrates, and the severity of our Laws, but it is hard to say whether ever any Age produced more studious and skilful to pervert the design of Laws, without breaking the letter of them,
And if there be not so much of open violence in our days, the thanks Are due to the care of our Magistrates, and the severity of our Laws, but it is hard to say whither ever any Age produced more studious and skilful to pervert the Design of Laws, without breaking the Letter of them,
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I heartily wish it may never be said of us, what the Orator once said of the Greeks, Quibus jusjurandum jocus, testimonium ludus, they made it a matter of jest and drollery to forswear themselves, and give false testimonies.
I heartily wish it may never be said of us, what the Orator once said of the Greeks, Quibus jusjurandum jocus, testimonium ludus, they made it a matter of jest and drollery to forswear themselves, and give false testimonies.
That we read of v. 4. where the Prophet speaks by an Irony to them, Come to Bethel and transgress, &c. he knew well enough they were resolved to do it, let God or the Prophet say what they pleased.
That we read of v. 4. where the Prophet speaks by an Irony to them, Come to Bethel and transgress, etc. he knew well enough they were resolved to do it, let God or the Prophet say what they pleased.
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the faculties of whose minds are so thin and aiery, that they will not bear the consideration of any thing, much less of Religion; these throw out their bitter sco•fs, and prophane jests against it.
the faculties of whose minds Are so thin and airy, that they will not bear the consideration of any thing, much less of Religion; these throw out their bitter sco•fs, and profane jests against it.
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A thing never permitted that I know of in any civilized Nation in the world; whatsoever their Religion was, the reputation of Religion was always preserved sacred:
A thing never permitted that I know of in any civilized nation in the world; whatsoever their Religion was, the reputation of Religion was always preserved sacred:
God himself (saith Iosephus ) would not suffer the Iews to speak evil of other Gods, though they were to destroy all those who tempted them to the worship of them.
God himself (Says Iosephus) would not suffer the Iews to speak evil of other God's, though they were to destroy all those who tempted them to the worship of them.
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And shall we suffer the most excellent and reasonable Religion in the world, viz. the Christian, to be prophaned by the unhallowed mouths of any who will venture to be damned, to be accounted witty? if their enquiries were deeper, their reason stronger,
And shall we suffer the most excellent and reasonable Religion in the world, viz. the Christian, to be Profaned by the unhallowed mouths of any who will venture to be damned, to be accounted witty? if their Enquiries were Deeper, their reason Stronger,
or their arguments more perswasive, than of those who have made it their utmost care and business to search into these things, they ought to be allowed a fair hearing;
or their Arguments more persuasive, than of those who have made it their utmost care and business to search into these things, they ought to be allowed a fair hearing;
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bu• for men who pretend to none of these things, yet still to make Religion the object of their sco•fs and raillery, doth not become the gravity of a Nation professing wisdom to permit it, much less the sobriety of a people professing Christianity. In the mean time such persons may know, that wise men may be argued out of a Religion they own,
bu• for men who pretend to none of these things, yet still to make Religion the Object of their sco•fs and raillery, does not become the gravity of a nation professing Wisdom to permit it, much less the sobriety of a people professing Christianity. In the mean time such Persons may know, that wise men may be argued out of a Religion they own,
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And I am sure it will be no comfort to them in another world, that they were accounted Wits for deriding those miseries which they then feel and smart under the severity of:
And I am sure it will be no Comfort to them in Another world, that they were accounted Wits for deriding those misery's which they then feel and smart under the severity of:
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or else make their hearts to ake, and the•r joints to tremble, as he did Belshazzars, when he could find nothing else to carouse in but the Vessels of the Temple. And when men said in the Prophet Zephany, chap. 1.12.
or Else make their hearts to ache, and the•r Joints to tremble, as he did Belshazzars, when he could find nothing Else to carouse in but the Vessels of the Temple. And when men said in the Prophet Zephany, chap. 1.12.
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Shall there be evil in a City and the Lord hath not done it ? When God is pleased to punish men for their sins, the excution of his justice is agreeable to his nature now,
Shall there be evil in a city and the Lord hath not done it? When God is pleased to Punish men for their Sins, the execution of his Justice is agreeable to his nature now,
and to let men see that neither the multitude of their Associates, nor the depth of their Designs, nor the subtilty of their Councils can secure them from the omnipotent arm of Divine Justice,
and to let men see that neither the multitude of their Associates, nor the depth of their Designs, nor the subtlety of their Councils can secure them from the omnipotent arm of Divine justice,
So Ioshua is said to be a brand pluckt out of the •ire, Zech. 3.2. And to this St. Hierom upon this place, applies that difficult passage, 1 Cor. 3.15.
So Ioshua is said to be a brand plucked out of the •ire, Zechariah 3.2. And to this Saint Hieronymus upon this place, Applies that difficult passage, 1 Cor. 3.15.
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And are not a•l the Inhabitants of this City, and all of us in the Suburbs of the other, whose houses escaped so near the flames, as Firebrands pluckt out of the burning ? When the fire came on in its rage and fury,
And Are not a•l the Inhabitants of this city, and all of us in the Suburbs of the other, whose houses escaped so near the flames, as Firebrands plucked out of the burning? When the fire Come on in its rage and fury,
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as though it would in a short time have devoured all before it, that not only this whole City, but so great a part of the Suburbs of the other should escape ununtouched, is (all circumstances considered) a wonderful expression of the kindness o• God to us in the midst of so much severity.
as though it would in a short time have devoured all before it, that not only this Whole city, but so great a part of the Suburbs of the other should escape untouched, is (all Circumstances considered) a wondered expression of the kindness o• God to us in the midst of so much severity.
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If he had suffered the Fire to go on to have consumed the remainder of our Churches and Houses, and laid this City even with the o•her in one continued heap of ruines, we must have said, Iust art thou, O Lord,
If he had suffered the Fire to go on to have consumed the remainder of our Churches and Houses, and laid this city even with the o•her in one continued heap of ruins, we must have said, Just art thou, Oh Lord,
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but in••ead of that he hath given us occasion this day, with the three Children in the fiery Furnace, to praise him in the midst of the flames. For even the Inhabitants of London themselves who have suffered most in this calamity, have cause to acknowledge the mercy of God towards them, that they are escaped themselves;
but in••ead of that he hath given us occasion this day, with the three Children in the fiery Furnace, to praise him in the midst of the flames. For even the Inhabitants of London themselves who have suffered most in this calamity, have cause to acknowledge the mercy of God towards them, that they Are escaped themselves;
Though their habitations be consumed, and their losses otherwise may be too great, yet that in the midst of so much danger by the flames, and the press of people,
Though their habitations be consumed, and their losses otherwise may be too great, yet that in the midst of so much danger by the flames, and the press of people,
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Though we own the justice of God in the calamities of this day, let us not forget his mercy in what he hath unexpectedly rescued from the fury of the flames;
Though we own the Justice of God in the calamities of this day, let us not forget his mercy in what he hath unexpectedly rescued from the fury of the flames;
that the Royal Palaces of our Gracious Soveraign, the residence of the Nobility, the Houses of Parliament, the Courts of Iudicature, the place where we are now assembled,
that the Royal Palaces of our Gracious Sovereign, the residence of the Nobilt, the Houses of Parliament, the Courts of Judicature, the place where we Are now assembled,
and •everal others of the same nature, with other places and habitations to receive those who were burnt out of their own, stand at this day untouched with the fire (and long may they continue so) ought chiefly to be ascribed to the power and goodness of that God, who not only commands the raging of the Sea, and the madness of the People, but whom the winds and the flames obey.
and •everal Others of the same nature, with other places and habitations to receive those who were burned out of their own, stand At this day untouched with the fire (and long may they continue so) ought chiefly to be ascribed to the power and Goodness of that God, who not only commands the raging of the Sea, and the madness of the People, but whom the winds and the flames obey.
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Although enough in a due subordination to Divine Providence can never be attributed to the mighty care and industry of our most Gracious Sovereign, and his Royal Highness, who by their presence and incouragement inspired a new life and vigour into the sinking spirits of the Citizens, whereby God was pleased so far to succeed their endeavours, that a stop was put to the fury of the fire in such places where it was as likely to have prevailed,
Although enough in a due subordination to Divine Providence can never be attributed to the mighty care and industry of our most Gracious Sovereign, and his Royal Highness, who by their presence and encouragement inspired a new life and vigour into the sinking spirits of the Citizens, whereby God was pleased so Far to succeed their endeavours, that a stop was put to the fury of the fire in such places where it was as likely to have prevailed,
that neither our deliverance from the Pestilence which walks in darkness, nor from the flames which shine as the noon-day, will awaken us from that Lethargy and security we are in by our sins:
that neither our deliverance from the Pestilence which walks in darkness, nor from the flames which shine as the noonday, will awaken us from that Lethargy and security we Are in by our Sins:
For we have cause enough for our mourning and lamentation this day, (if God had not sent new calamities upon us) that we were no better for those we had undergone before.
For we have cause enough for our mourning and lamentation this day, (if God had not sent new calamities upon us) that we were no better for those we had undergone before.
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but by exercising his patience by our greater provocations? As though we had resolved to let the world see, there could be a more unthankful and disobedient people than the Iews had been.
but by exercising his patience by our greater provocations? As though we had resolved to let the world see, there could be a more unthankful and disobedient people than the Iews had been.
and I am afraid it is at this day too true of us which is said in the Revelations of those who had escaped the several plagues which so many had been destroyed by.
and I am afraid it is At this day too true of us which is said in the Revelations of those who had escaped the several plagues which so many had been destroyed by.
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if we had not returned with as great fury and violence as ever to our former lusts, the removing of one Judgment had not been as it were only to make way for the coming on of another.
if we had not returned with as great fury and violence as ever to our former Lustiest, the removing of one Judgement had not been as it were only to make Way for the coming on of Another.
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For the grave seemed to close up her mouth, and death by degrees to withdraw himself, that the Fire might come upon the Stage, to act its part too in the Tragedy our sins have made among us:
For the grave seemed to close up her Mouth, and death by Degrees to withdraw himself, that the Fire might come upon the Stage, to act its part too in the Tragedy our Sins have made among us:
Let us not then provoke God to find out new methods of vengeance, and make experiments upon us of what other unheard of severities may do for our cure.
Let us not then provoke God to find out new methods of vengeance, and make experiments upon us of what other unheard of severities may do for our cure.
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That, that much more dangerous infection of our souls may be cured as well as that of our bodies, that the impure flames which burn within may be extinguished, that all our luxuries may be retrenched, our debaucheries punished, our vanities taken away, our careless indifferency in Religion turned into a greater seriousness both in the profession and the practice of it.
That, that much more dangerous infection of our Souls may be cured as well as that of our bodies, that the impure flames which burn within may be extinguished, that all our luxuries may be retrenched, our debaucheries punished, our vanities taken away, our careless indifferency in Religion turned into a greater seriousness both in the profession and the practice of it.
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So may he add that other Title to the rest of those you have deserved for your Countries good, to make you Repairers of the breaches of the City as well as of the Nation, and Restorers of paths to dwell in:
So may he add that other Title to the rest of those you have deserved for your Countries good, to make you Repairers of the Breaches of the city as well as of the nation, and Restorers of paths to dwell in:
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though the body may remain the same, the qualities may be so altered, that its present desolation may be the only putting off its former inconveniences, weakness,
though the body may remain the same, the qualities may be so altered, that its present desolation may be the only putting off its former inconveniences, weakness,
And I know your great Wisdom and Iustice will take care, that those who have suffered by the ruines, may not likewise suffer by the rising of it, that the glory of the City may not be laid upon the tears of the Orphans and Widows, but that its foundations may be setled upon Justice and Piety.
And I know your great Wisdom and justice will take care, that those who have suffered by the ruins, may not likewise suffer by the rising of it, that the glory of the city may not be laid upon the tears of the Orphans and Widows, but that its foundations may be settled upon justice and Piety.
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That there be no complaining in the Streets for want of Righteousness, nor in the City for want of Churches, nor in the Churches for want of a setled maintenance.
That there be no complaining in the Streets for want of Righteousness, nor in the city for want of Churches, nor in the Churches for want of a settled maintenance.
And thus when the City through the blessing of Heaven shall be built again, may it be a Habitation of Holiness towards God, of Loyalty towards our Gracious King and his Successors, of Iustice and Righteousness towards Men, of Sobriety, and Peace, and Vnity among all the Inhabitants, till not Cities and Countries only,
And thus when the city through the blessing of Heaven shall be built again, may it be a Habitation of Holiness towards God, of Loyalty towards our Gracious King and his Successors, of justice and Righteousness towards Men, of Sobriety, and Peace, and Unity among all the Inhabitants, till not Cities and Countries only,
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Which God of his infinite mercy grant through the merits and mediation of his Son, to whom with the Father and Eternal Spirit, be all Honour and Glory for evermore.
Which God of his infinite mercy grant through the merits and mediation of his Son, to whom with the Father and Eternal Spirit, be all Honour and Glory for evermore.
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WHEN God by his infinite Wisdom had contrived, and by a Power and Goodness, as infinite as his Wisdom, had perfected the the creation of the visible world, there seemed to be nothing wanting to the glory of it,
WHEN God by his infinite Wisdom had contrived, and by a Power and goodness, as infinite as his Wisdom, had perfected thee the creation of the visible world, there seemed to be nothing wanting to the glory of it,
and those whose natures could reach no higher than the objects of sense, were not capable of discovering the glorious perfections of the great Creator:
and those whose nature's could reach no higher than the objects of sense, were not capable of discovering the glorious perfections of the great Creator:
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but that by frequent reflections on the Author of his being, and the effects of his power and goodness he might be brought to the greatest love and admiration of him.
but that by frequent reflections on the Author of his being, and the effects of his power and Goodness he might be brought to the greatest love and admiration of him.
So that the most natural part of Religion lies in the grateful acknowledgements we owe to that excellent and supream Being, who hath shewed so particular a kindness to man in the Creation and Government of the world.
So that the most natural part of Religion lies in the grateful acknowledgements we owe to that excellent and supreme Being, who hath showed so particular a kindness to man in the Creation and Government of the world.
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as envy at the felicity and power of mankind, which was the occasion of the fall of the Apostate spirits. But whether or no the state of man were occasion enough for the envy of the Spirits above;
as envy At the felicity and power of mankind, which was the occasion of the fallen of the Apostate spirits. But whither or not the state of man were occasion enough for the envy of the Spirits above;
we are sure the kindness of Heaven was so great in it, as could not but lay an indispensable obligation on all mankind to perpetual gratitude and obedience.
we Are sure the kindness of Heaven was so great in it, as could not but lay an indispensable obligation on all mankind to perpetual gratitude and Obedience.
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For it is as easie to suppose, that affronts and injuries are the most suitable returns for the most obliging favours, that the first duty of a Child should be to destroy his Parents;
For it is as easy to suppose, that affronts and injuries Are the most suitable returns for the most obliging favours, that the First duty of a Child should be to destroy his Parents;
And as the reflection on the Author of his being, leads him to the acknowledgment of his duty towards God, so the consideration of the design of it, will more easily acquaint him with the nature of that duty which is expected from him.
And as the reflection on the Author of his being, leads him to the acknowledgment of his duty towards God, so the consideration of the Design of it, will more Easily acquaint him with the nature of that duty which is expected from him.
Had man been designed only to act a short part here in the world, all that had been required of him, had been only to express his thankfulness to God for his being, and the comforts of it:
Had man been designed only to act a short part Here in the world, all that had been required of him, had been only to express his thankfulness to God for his being, and the comforts of it:
the reason of good and evil is not to be taken merely from his present, but from the respect, which things have to that eternal state he is designed for.
the reason of good and evil is not to be taken merely from his present, but from the respect, which things have to that Eternal state he is designed for.
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And therefore according to these measures, the estimation of men in the world hath been while they did preserve any veneration for God or themselves. Wisdom and folly was not measured so much by the subtilty and and curiosity of mens speculations, by the fineness of their thoughts,
And Therefore according to these measures, the estimation of men in the world hath been while they did preserve any veneration for God or themselves. Wisdom and folly was not measured so much by the subtlety and and curiosity of men's speculations, by the fineness of their thoughts,
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But is the Chair of Scorners at last proved the only chair of Infallibility? Must those be the standard of mankind, who seem to have little left of humane nature,
But is the Chair of Scorner's At last proved the only chair of Infallibility? Must those be the standard of mankind, who seem to have little left of humane nature,
nor Religion the less excellent and adantagious to the world, because the greatest enemies of that are so much to themselves too, that they have learnt to despise it.
nor Religion the less excellent and adantagious to the world, Because the greatest enemies of that Are so much to themselves too, that they have learned to despise it.
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But although that scorns to be defended by such weapons whereby her enemies assault her, (nothing more unbecoming the Majesty of Religion, than to make it self cheap, by making others laugh) yet if they can but obtain so much of themselves to attend with patience to what is serious, there may be yet a possibility of perswading them, that no fools are so great as those who laugh themselves into misery,
But although that scorns to be defended by such weapons whereby her enemies assault her, (nothing more unbecoming the Majesty of Religion, than to make it self cheap, by making Others laugh) yet if they can but obtain so much of themselves to attend with patience to what is serious, there may be yet a possibility of persuading them, that no Fools Are so great as those who laugh themselves into misery,
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But if our authority be too mean and contemptible to be relied on, in a matter wherein they think us so much concerned (and so I hope we are to prevent the ruine of mens souls) we dare with confidence appeal to the general sense of mankind in the matter of our present debate.
But if our Authority be too mean and contemptible to be relied on, in a matter wherein they think us so much concerned (and so I hope we Are to prevent the ruin of men's Souls) we Dare with confidence appeal to the general sense of mankind in the matter of our present debate.
Let them name but any one person in all the monuments of former ages, to whom but the bare suspicion of Vice was not a diminution to an esteem that might otherwise have been great in the world.
Let them name but any one person in all the monuments of former ages, to whom but the bore suspicion of Vice was not a diminution to an esteem that might otherwise have been great in the world.
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And if the bare suspicion would do so much among even the more rude and barbarous Nations, what would open and professed wickedness do among the more knowing and civil? Humane nature retains an abhorrency of sin,
And if the bore suspicion would do so much among even the more rude and barbarous nations, what would open and professed wickedness do among the more knowing and civil? Humane nature retains an abhorrency of since,
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but yet do govern their actions according to the strict rules of Religion and Vertue. And the general sense of mankind cannot be by any thing better known,
but yet do govern their actions according to the strict rules of Religion and Virtue. And the general sense of mankind cannot be by any thing better known,
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Did ever any yet, though never so wicked and profane themselves, seriously commend another person for his rudeness and debaucheries? Was any mans lust or intemperance ever reckoned among the Titles of his honour? Who ever yet raised Trophies to his vices,
Did ever any yet, though never so wicked and profane themselves, seriously commend Another person for his rudeness and debaucheries? Was any men lust or intemperance ever reckoned among the Titles of his honour? Who ever yet raised Trophies to his vices,
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or thought to perpetuate his memory by the glory of them? Where was it ever known, that sobriety and temperance, justice and charity were thought the marks of reproach and infamy? Who ever suffered in their reputation by being thought to be really good? Nay, it is so far from it, that the most wicked persons do inwardly esteem them whether they will or no.
or Thought to perpetuate his memory by the glory of them? Where was it ever known, that sobriety and temperance, Justice and charity were Thought the marks of reproach and infamy? Who ever suffered in their reputation by being Thought to be really good? Nay, it is so Far from it, that the most wicked Persons do inwardly esteem them whither they will or no.
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But if it be thus with the generality of men, who were never yet thought to have too much partiality towards goodness, we may much more easily find it among those, who have had a better ground for the reputation of their wisdom,
But if it be thus with the generality of men, who were never yet Thought to have too much partiality towards Goodness, we may much more Easily find it among those, who have had a better ground for the reputation of their Wisdom,
He who was pronounced by the Heathen Oracle, to be the wisest among the Greeks, was the person who brought down Philosophy from the obscure and uncertain speculations of Nature,
He who was pronounced by the Heathen Oracle, to be the Wisest among the Greeks, was the person who brought down Philosophy from the Obscure and uncertain speculations of Nature,
And he among the Iews, whose soul was as large as the sand on the Seashore, whose wisdom out-went that of all the persons of his own or future Ages, writes a Book on purpose to perswade men, that there is no real wisdom,
And he among the Iews, whose soul was as large as the sand on the Seashore, whose Wisdom outwent that of all the Persons of his own or future Ages, writes a Book on purpose to persuade men, that there is no real Wisdom,
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yet because these twitches of Conscience argue there are some quick touches left of the sence of good and evil, their case is not desperate, nor their condition incurable:
yet Because these Twitches of Conscience argue there Are Some quick touches left of the sense of good and evil, their case is not desperate, nor their condition incurable:
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But there are others who despise these as the reproach of the School of Wickedness, because they are not yet attained to those heights of impiety which they glory in:
But there Are Others who despise these as the reproach of the School of Wickedness, Because they Are not yet attained to those heights of impiety which they glory in:
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But before I come more closely to pursue that, it will be necessary to consider another sence of these words caused by the ambiguity of the Hebrew Verb, which sometimes signifies to deride and scorn, sometimes to plead for,
But before I come more closely to pursue that, it will be necessary to Consider Another sense of these words caused by the ambiguity of the Hebrew Verb, which sometime signifies to deride and scorn, sometime to plead for,
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and excuse a thing with all the arts of Rhetorick (thence the word for Rhetorick is derived from the Verb here used) according to which sense, it notes all the plausible pretences and subtle extenuations which wicked men use in defence of their evil actions.
and excuse a thing with all the arts of Rhetoric (thence the word for Rhetoric is derived from the Verb Here used) according to which sense, it notes all the plausible pretences and subtle extenuations which wicked men use in defence of their evil actions.
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For as if men intended to make some recompence for the folly they betray in the acts of sin, by the wit they employ in the pleading for them, there is nothing they shew more industry and care in,
For as if men intended to make Some recompense for the folly they betray in the acts of since, by the wit they employ in the pleading for them, there is nothing they show more industry and care in,
That we may not therefore seem to beg all wicked men for Fools, till we have heard what they have to say for themselves, we shall first examine the reasonableness of their fairest Pleas for their evil actions,
That we may not Therefore seem to beg all wicked men for Fools, till we have herd what they have to say for themselves, we shall First examine the reasonableness of their Fairest Pleasant for their evil actions,
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Those who upon any other terms are unwilling willing enough to own either God or Providence, yet if they can but make these serve their turn to justifie their sins by, their quarrel against them then ceaseth,
Those who upon any other terms Are unwilling willing enough to own either God or Providence, yet if they can but make these serve their turn to justify their Sins by, their quarrel against them then ceases,
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But yet the very fears of a Deity suggest so many dreadful thoughts of his Majesty, Iustice, and Power, that they are very well contented to have him wholly left out:
But yet the very fears of a Deity suggest so many dreadful thoughts of his Majesty, justice, and Power, that they Are very well contented to have him wholly left out:
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and then to suppose Man to be a meer Engine, that is necessarily moved by such a train and series of causes, that there is no action how bad soever that is done by him, which it was any more possible for him not to have done,
and then to suppose Man to be a mere Engine, that is necessarily moved by such a train and series of Causes, that there is no actium how bad soever that is done by him, which it was any more possible for him not to have done,
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and that inward remorse of Conscience, which such men sometimes feel in their evil actions (when conscience is forced to recoil by the foulness of them) doth effectually confute their own hypothesis; and makes them not believe those actions to be necessary,
and that inward remorse of Conscience, which such men sometime feel in their evil actions (when conscience is forced to recoil by the foulness of them) does effectually confute their own hypothesis; and makes them not believe those actions to be necessary,
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as it is for him to act when his choice is determined? but what series of causes is there that doth so necessarily impose upon the common sense of all mankind;
as it is for him to act when his choice is determined? but what series of Causes is there that does so necessarily impose upon the Common sense of all mankind;
Or is it only the freedom of action, and not of choice, that men have an experience of within themselves? But surely, however men may subtilly dispute of the difference between these two, no man would ever believe himself to be free in what he does,
Or is it only the freedom of actium, and not of choice, that men have an experience of within themselves? But surely, however men may subtly dispute of the difference between these two, no man would ever believe himself to be free in what he does,
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unless he first thought himself to be so, in what he determines? And if we suppose man to have as great a freedom of choice in all his evil actions (which is the liberty we are now speaking of) as any persons assert or contend for, we cannot suppose that he should have a greater experience of it, than now he hath.
unless he First Thought himself to be so, in what he determines? And if we suppose man to have as great a freedom of choice in all his evil actions (which is the liberty we Are now speaking of) as any Persons assert or contend for, we cannot suppose that he should have a greater experience of it, than now he hath.
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Is it possible for the most intemperate person to believe, when the most pleasing temptations to lust or gluttony are presented to him, that no consideration whatever could restrain his appetite,
Is it possible for the most intemperate person to believe, when the most pleasing temptations to lust or gluttony Are presented to him, that no consideration whatever could restrain his appetite,
and to let fall the supposed fatal mixture in the midst of all his jollity and excess? How often have persons who have designed the greatest mischief to the lives and fortunes of others,
and to let fallen the supposed fatal mixture in the midst of all his jollity and excess? How often have Persons who have designed the greatest mischief to the lives and fortune's of Others,
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when all opportunities have fallen out beyond their expectation for accomplishing their ends, through some sudden thoughts which have surprized them, almost in the very act, been diverted from their intended purposes? Did ever any yet imagine that the charms of beauty and allurements of lust were so irresistible, that if men knew before-hand they should surely dye in the embraces of an adulterous bed, they could not yet withstand the temptations to it? If then some considerations, which are quite of another nature from all the objects which are presented to him, may quite hinder the force and efficacy of them upon the mind of man (as we see in Ioseph 's resisting the importunate Caresses of his Mistress) what reason can there be to imagine that man is a meer machine moved only as outward objects determine him? And if the considerations of present fear and danger may divert men from the practice of evil actions, shall not the far more weighty considerations of eternity have at least an equal,
when all opportunities have fallen out beyond their expectation for accomplishing their ends, through Some sudden thoughts which have surprised them, almost in the very act, been diverted from their intended Purposes? Did ever any yet imagine that the charms of beauty and allurements of lust were so irresistible, that if men knew beforehand they should surely die in the embraces of an adulterous Bed, they could not yet withstand the temptations to it? If then Some considerations, which Are quite of Another nature from all the objects which Are presented to him, may quite hinder the force and efficacy of them upon the mind of man (as we see in Ioseph is resisting the importunate Caresses of his Mistress) what reason can there be to imagine that man is a mere machine moved only as outward objects determine him? And if the considerations of present Fear and danger may divert men from the practice of evil actions, shall not the Far more weighty considerations of eternity have At least an equal,
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if not a far greater power and efficacy upon mens minds, to keep them from everlasting misery? Is an immortal soul and the eternal happiness of it so mean a thing in our esteem and value, that we will not deny our selves those sensual pleasures for the sake of that which we would renounce for some present danger? Are the flames of another world such painted fires, that they deserve only to be laughed at,
if not a Far greater power and efficacy upon men's minds, to keep them from everlasting misery? Is an immortal soul and the Eternal happiness of it so mean a thing in our esteem and valve, that we will not deny our selves those sensual pleasures for the sake of that which we would renounce for Some present danger? are the flames of Another world such painted fires, that they deserve only to be laughed At,
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when nothing but what is mean and trivial shall determine thy choice! when matters of the highest moment are therefore less regarded, because they are such.
when nothing but what is mean and trivial shall determine thy choice! when matters of the highest moment Are Therefore less regarded, Because they Are such.
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But if thou ownest a God and Providence, assure thy self that justice and righteousness are not meer Titles of his Honour, but the real properties of his nature.
But if thou ownest a God and Providence, assure thy self that Justice and righteousness Are not mere Titles of his Honour, but the real properties of his nature.
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For if the greater abhorrency of mens evil ways, the rigour of his laws, the severity of his judgments, the exactness of his justice, the greatest care used to reclaim men from their sins,
For if the greater abhorrency of men's evil ways, the rigour of his laws, the severity of his Judgments, the exactness of his Justice, the greatest care used to reclaim men from their Sins,
those who find themselves to be free enough to do their souls mischief, and yet continue still in the doing of it, find nothing more ready to plead for themselves,
those who find themselves to be free enough to do their Souls mischief, and yet continue still in the doing of it, find nothing more ready to plead for themselves,
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why did he confine the soul of man to a body so apt to taint and pollute it? But who art thou O man, that thus findest fault with thy Maker? Was not his kindness the greater, in not only giving thee a soul capable of enjoying himself,
why did he confine the soul of man to a body so apt to taint and pollute it? But who art thou Oh man, that thus Findest fault with thy Maker? Was not his kindness the greater, in not only giving thee a soul capable of enjoying himself,
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but such an habitation for it here, which by the curiosity of its contrivance, the number and usefulness of its parts, might be a perpetual and domestick testimony of the wisdom of its Maker? Was not such a conjunction of soul and body necessary for the exercise of that dominion wh•ch God designed man for, over the creatures endued only with sense and motion? And if we suppose this life to be a state of tryal in order to a better, (as in all reason we ought to do) what can be imagined more proper to such a state,
but such an habitation for it Here, which by the curiosity of its contrivance, the number and usefulness of its parts, might be a perpetual and domestic testimony of the Wisdom of its Maker? Was not such a conjunction of soul and body necessary for the exercise of that dominion wh•ch God designed man for, over the creatures endued only with sense and motion? And if we suppose this life to be a state of trial in order to a better, (as in all reason we ought to do) what can be imagined more proper to such a state,
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than to have the soul constantly employed in the Government of those sensual inclinations which arise from the body? In the doing of which, the proper exercise of that vertue consists, which is made the condition of future happiness.
than to have the soul constantly employed in the Government of those sensual inclinations which arise from the body? In the doing of which, the proper exercise of that virtue consists, which is made the condition of future happiness.
If God had commanded us to comply with all the customs of the world, and at the same time to be sober, righteous, and good, we must have lived in another age than we live in, to have excused these two commands from a palpable contradiction.
If God had commanded us to comply with all the customs of the world, and At the same time to be Sobrium, righteous, and good, we must have lived in Another age than we live in, to have excused these two commands from a palpable contradiction.
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and if we are sensible of our own infirmities, (as we have all reason to be) he hath offered us the assistance of his Grace and of that Spirit of his, which is greater than the Spirit that is in the World.
and if we Are sensible of our own infirmities, (as we have all reason to be) he hath offered us the assistance of his Grace and of that Spirit of his, which is greater than the Spirit that is in the World.
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He hath promised us those weapons whereby we may withstand the torrent of wickedness in the world, with far greater success than the old Gauls were wont to do in the inundations of their Country, whose custom was to be drowned with their arms in their hands.
He hath promised us those weapons whereby we may withstand the torrent of wickedness in the world, with Far greater success than the old Gauls were wont to do in the inundations of their Country, whose custom was to be drowned with their arms in their hands.
If we once forsake the strict rules of Religion and Goodness, and are ready to yield our selves to whatever hath got retainers enough to set up for a custom, we may know where we begin,
If we once forsake the strict rules of Religion and goodness, and Are ready to yield our selves to whatever hath god retainers enough to Set up for a custom, we may know where we begin,
so that when we find our selves under their power, we are contented for our own ease to call them Friends. Which is the unhappy consequence of too easie yielding at first, till at last the greatest slavery to sin be accounted but good humour,
so that when we find our selves under their power, we Are contented for our own ease to call them Friends. Which is the unhappy consequence of too easy yielding At First, till At last the greatest slavery to since be accounted but good humour,
So that when men are perswaded, eith•r through fear, or too great easiness to disuse that strict eye which they had before to their actions, it oft-times falls out with them,
So that when men Are persuaded, eith•r through Fear, or too great easiness to disuse that strict eye which they had before to their actions, it ofttimes falls out with them,
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as it did with the Souldier in the Roman History, who blinded his eye so long in the time of the Civil Wars, that when he would have used it again, he could not.
as it did with the Soldier in the Roman History, who blinded his eye so long in the time of the Civil Wars, that when he would have used it again, he could not.
And when custom hath by degrees taken away the sense of sin from their Consciences, they grow as hard as Herodotus tells us the heads of the old Egyptians were by the heat of the Sun, that nothing would ever enter them.
And when custom hath by Degrees taken away the sense of since from their Consciences, they grow as hard as Herodotus tells us the Heads of the old egyptians were by the heat of the Sun, that nothing would ever enter them.
So powerful a thing is Custom to debauch mankind, and so easily do the greatest vices by degrees obtain admission into the souls of men, under pretence of being retainers to the common infirmities of humane nature.
So powerful a thing is Custom to debauch mankind, and so Easily do the greatest vices by Degrees obtain admission into the Souls of men, under pretence of being retainers to the Common infirmities of humane nature.
Which is a phrase, through the power of self-flattery, and mens ignorance in the nature of moral actions, made to be of so large and comprehensive a sense that the most wilful violations of the Laws of Heaven,
Which is a phrase, through the power of Self-flattery, and men's ignorance in the nature of moral actions, made to be of so large and comprehensive a sense that the most wilful violations of the Laws of Heaven,
and such which the Scripture tells us do exclude from the Kingdom of it, do find (rather than make) friends enough to shelter themselves under the protection of them.
and such which the Scripture tells us do exclude from the Kingdom of it, do find (rather than make) Friends enough to shelter themselves under the protection of them.
When neither of the former pleas will ef•ect their design, but notwithstanding the pretended necessity of humane actions, and the more than pretended common practice of the World, their Consciences still fly in their faces,
When neither of the former pleasant will ef•ect their Design, but notwithstanding the pretended necessity of humane actions, and the more than pretended Common practice of the World, their Consciences still fly in their faces,
and rebuke them sharply for their sins, then in a mighty rage and fury they charge God himself with Tyranny in laying impossible Laws upon the sons of men.
and rebuke them sharply for their Sins, then in a mighty rage and fury they charge God himself with Tyranny in laying impossible Laws upon the Sons of men.
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or the large experience of the world to the contrary, we shall easily discover that this pretence is altogether as unreasonable as either of the foregoing.
or the large experience of the world to the contrary, we shall Easily discover that this pretence is altogether as unreasonable as either of the foregoing.
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For what is it that God requires of men as the condition of their future happiness which in its own nature is judged impossible? Is it for men to live soberly, righteously and godly in this world ? for that was the end of Christian Religion to perswade men to do so:
For what is it that God requires of men as the condition of their future happiness which in its own nature is judged impossible? Is it for men to live soberly, righteously and godly in this world? for that was the end of Christian Religion to persuade men to do so:
or to pay that reverence and sincere devotion to God which we owe unto him? Is it to do as we would be done by? yet that hath been judged by strangers to the Christian Religion a most exact measure of humane conversation;
or to pay that Reverence and sincere devotion to God which we owe unto him? Is it to do as we would be done by? yet that hath been judged by Strangers to the Christian Religion a most exact measure of humane Conversation;
Is it to be patient under sufferings, moderate in our desires, circumspect in our actions, contented in all conditions? yet these are things which those have pretended to who never owned Christianity, and therefore surely they never thought them impossible.
Is it to be patient under sufferings, moderate in our Desires, circumspect in our actions, contented in all conditions? yet these Are things which those have pretended to who never owned Christianity, and Therefore surely they never Thought them impossible.
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Is it to be charitable to the poor, compassionate to those in misery ? is it to be frequent in Prayer, to love God above all things, to forgive our enemies as we hope God will forgive us, to believe the Gospel,
Is it to be charitable to the poor, compassionate to those in misery? is it to be frequent in Prayer, to love God above all things, to forgive our enemies as we hope God will forgive us, to believe the Gospel,
The like answer I might give to all the other precepts of the Gospel till we come to the denying ungodliness and worldly lusts, and as to these too,
The like answer I might give to all the other Precepts of the Gospel till we come to the denying ungodliness and worldly Lustiest, and as to these too,
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But if we enquire further than into the judgments of those (who it may be never concerned themselves so much about the precepts of Christian Religion, as to try whether they had any power to observe them or not);
But if we inquire further than into the Judgments of those (who it may be never concerned themselves so much about the Precepts of Christian Religion, as to try whither they had any power to observe them or not);
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yet such is the unlimited nature of divine goodness and the exceeding riches of Gods Grace, that (knowing the weakness and degeneracy of humane Nature wh•n he gave these commands to men) he makes a large and free offer of assistance to all those who are so sensible of their own infirmity as to beg it of him.
yet such is the unlimited nature of divine Goodness and the exceeding riches of God's Grace, that (knowing the weakness and degeneracy of humane Nature wh•n he gave these commands to men) he makes a large and free offer of assistance to all those who Are so sensible of their own infirmity as to beg it of him.
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And can men then say the command is impossible when he hath promi•ed an assistance suitable to the nature of the duty and the in•irmities of men? If it be ackowledged that some of the duties of Christianity are very difficult to us now;
And can men then say the command is impossible when he hath promi•ed an assistance suitable to the nature of the duty and the in•irmities of men? If it be acknowledged that Some of the duties of Christianity Are very difficult to us now;
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Will not the proposal of so excellent a reward, make us swallow some more than ordinary hardships that we might enjoy it? hath he not made use of the most obliging motives to perswade •s to the practice of what he requires by the infinite discovery of his own love, the death of his Son,
Will not the proposal of so excellent a reward, make us swallow Some more than ordinary hardships that we might enjoy it? hath he not made use of the most obliging motives to persuade •s to the practice of what he requires by the infinite discovery of his own love, the death of his Son,
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and the promise of his Spirit? And what then is wanting, but only setting our selves to the serious obedience of them, to make his commands not only not impossible,
and the promise of his Spirit? And what then is wanting, but only setting our selves to the serious Obedience of them, to make his commands not only not impossible,
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Nay more than so, they have not only done them, but professed to have that joy and satisfaction of mind in the doing of them, which they would not exchange for all the pleasures and delights of the world.
Nay more than so, they have not only done them, but professed to have that joy and satisfaction of mind in the doing of them, which they would not exchange for all the pleasures and delights of the world.
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or else many others might never come thither, besides those who think to make this a pretence for their sin, that now when with encouragement and honour we may practise our Religion, the commands of it are thought impossible by them.
or Else many Others might never come thither, beside those who think to make this a pretence for their since, that now when with encouragement and honour we may practise our Religion, the commands of it Are Thought impossible by them.
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Thus we have made good the general Charge here implyed against wicked men in that they are called Fools, by examining the most plausible pretences they bring for themselves.
Thus we have made good the general Charge Here employed against wicked men in that they Are called Fools, by examining the most plausible pretences they bring for themselves.
The natural impressions of good and evil, the fears of a Deity, and the apprehensions of a future state are such curbs and checks in a sinners way, that he must first sin himself beyond all •eeling of these,
The natural impressions of good and evil, the fears of a Deity, and the apprehensions of a future state Are such curbs and Checks in a Sinners Way, that he must First sin himself beyond all •eeling of these,
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yea among those who have the greatest advantages of behaviour and education, and who are to give the Laws of civility to the rest of the Nation, there should any be found who should deride religion, make sport with their own profaneness,
yea among those who have the greatest advantages of behaviour and education, and who Are to give the Laws of civility to the rest of the nation, there should any be found who should deride Religion, make sport with their own profaneness,
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but if there be any such here, whose consciences accuse themselves for any degrees of so great impiety, I beseech them by all that is dear and precious to them, by all that is sacred and serious, by the vows of their Baptism, and their participation of the Holy Eucharist, by all the kindness of Heaven which they either enjoy or hope for, by the death and sufferings of the Son of God, that they would now consider how great folly and wickedness they betray in it,
but if there be any such Here, whose Consciences accuse themselves for any Degrees of so great impiety, I beseech them by all that is dear and precious to them, by all that is sacred and serious, by the vows of their Baptism, and their participation of the Holy Eucharist, by all the kindness of Heaven which they either enjoy or hope for, by the death and sufferings of the Son of God, that they would now Consider how great folly and wickedness they betray in it,
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If it were a doubt (as I hope it is not among any here) whether the matters of Religion be true or no, they are surely things which ought to be seriously thought and spoken of.
If it were a doubt (as I hope it is not among any Here) whither the matters of Religion be true or no, they Are surely things which ought to be seriously Thought and spoken of.
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It is certainly no jesting matter to affront a God of infinite Maiesty and Power, (and he judges every wilful sinner to do so) nor can any one in his wits think it a thing not to be regarded,
It is Certainly no jesting matter to affront a God of infinite Majesty and Power, (and he judges every wilful sinner to do so) nor can any one in his wits think it a thing not to be regarded,
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Methinks then among persons of civility and honour, above all others, Religion might at least be treated with the respect and reverence due to the concernments of it;
Methinks then among Persons of civility and honour, above all Others, Religion might At least be treated with the respect and Reverence due to the concernments of it;
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but God and his Service ? Is wit grown so schismatical and sacrilegious, that it can please it self with nothing but holy ground ? Are prophaneness and wit grown such inseparable companions, that none shall be allowed to pretend to the one,
but God and his Service? Is wit grown so Schismatical and sacrilegious, that it can please it self with nothing but holy ground? are profaneness and wit grown such inseparable Sodales, that none shall be allowed to pretend to the one,
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yet the fault had been so great, as might have done enough to have interrupted their peace and destroyed that plenty, which made them out of the greatness of their pride and wantonn•ss to kick against Heaven:
yet the fault had been so great, as might have done enough to have interrupted their peace and destroyed that plenty, which made them out of the greatness of their pride and wantonn•ss to kick against Heaven:
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but to do it in despight of all God's judgments, to laugh in his face when his rod is upon our backs, when neither Pestilence nor Fire can make us more afraid of him, exceedingly aggravates the impiety, and makes it more unpardonable.
but to do it in despite of all God's Judgments, to laugh in his face when his rod is upon our backs, when neither Pestilence nor Fire can make us more afraid of him, exceedingly aggravates the impiety, and makes it more unpardonable.
and over the graves of those whom the arrows of the Almighty have heaped together, what can be thought of such but that nothing will make them serious,
and over the graves of those whom the arrows of the Almighty have heaped together, what can be Thought of such but that nothing will make them serious,
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but when by their execrable oaths they call upon God to damn them, for fear he should not do it time enough for them? Thus will men abuse his patience,
but when by their execrable Oaths they call upon God to damn them, for Fear he should not do it time enough for them? Thus will men abuse his patience,
and provoke his justice, while they trample upon his kindness, and slight his severities, while they despise his Laws and mock at the breaches of them, what can be added more to their impiety? or what can be expected by such who are guilty of it,
and provoke his Justice, while they trample upon his kindness, and slight his severities, while they despise his Laws and mock At the Breaches of them, what can be added more to their impiety? or what can be expected by such who Are guilty of it,
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But wisdom does not lye in the rambling imaginations of mens minds ( for fools may think of the same things which wise men practise) but in a due consideration and choice of things which are most agreeable to the end they design, supposing the end in the first place to be worthy a wise mans choice;
But Wisdom does not lie in the rambling Imaginations of men's minds (for Fools may think of the same things which wise men practise) but in a due consideration and choice of things which Are most agreeable to the end they Design, supposing the end in the First place to be worthy a wise men choice;
Supposing that there is a Governour of the world, who hath established Laws for us to be guided by, we may easily understand, whose honour and authority is reflected on,
Supposing that there is a Governor of the world, who hath established Laws for us to be guided by, we may Easily understand, whose honour and Authority is reflected on,
when the violations of his Laws are made nothing of ▪ For surely if they had a just esteem of his Power and Soveraignty, they never durst make so bold with him,
when the violations of his Laws Are made nothing of ▪ For surely if they had a just esteem of his Power and Sovereignty, they never durst make so bold with him,
When Dionysius changed Apollo's Cloak, and took off the Golden Beard of Aesculapius, with those solemn jeers of the unsuitableness of the one to the Son of a beardless Father,
When Dionysius changed Apollo's Cloak, and took off the Golden Beard of Aesculapius, with those solemn jeers of the unsuitableness of the one to the Son of a beardless Father,
But although there be so infinite a disproportion between the artificial Deities of the Heathens and the Majesty of him who made and governs the whole world;
But although there be so infinite a disproportion between the artificial Deities of the heathens and the Majesty of him who made and governs the Whole world;
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than to have their Laws despised, their Persons affronted, and there Authority contemned? And can we then imagine, that a God of infinite Power and Majesty, the honour of whose Laws is as dear to him as his own is, should sit still unconcerned,
than to have their Laws despised, their Persons affronted, and there authority contemned? And can we then imagine, that a God of infinite Power and Majesty, the honour of whose Laws is as dear to him as his own is, should fit still unconcerned,
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when so many indignities are continually offered them, and never take any notice at all of them? It is true, his patience is not to be measured by our fretful and peevish natures, (and it is happy for us all that it is not) he knows the sinner can never escape his power,
when so many indignities Are continually offered them, and never take any notice At all of them? It is true, his patience is not to be measured by our fretful and peevish nature's, (and it is happy for us all that it is not) he knows the sinner can never escape his power,
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and thinkest thou canst never fill up fast enough the measure of thy iniquities, a sudden fit of an Apoplexy, or the breaking of an Aposteme, or any of the innumerable instruments of death, may dispatch thee hence,
and Thinkest thou Canst never fill up fast enough the measure of thy iniquities, a sudden fit of an Apoplexy, or the breaking of an Aposteme, or any of the innumerable Instruments of death, may dispatch thee hence,
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and consign thee into the hands of divine Justice? And wherewithall then wilt thou be able to dispute with God? Wilt thou then charge his Providence with folly,
and consign thee into the hands of divine justice? And wherewithal then wilt thou be able to dispute with God? Wilt thou then charge his Providence with folly,
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when horror and confusion shall be thy portion, and the unspeakable anguish of a racked and tormented mind shall too late convince thee of thy folly in making a mock at that which stings with an everlasting venom.
when horror and confusion shall be thy portion, and the unspeakable anguish of a racked and tormented mind shall too late convince thee of thy folly in making a mock At that which stings with an everlasting venom.
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Art thou then resolved to put all these things to the adventure, and live as securely as if the terrours of the Almighty were but the dreams of men awake,
Art thou then resolved to put all these things to the adventure, and live as securely as if the terrors of the Almighty were but the dreams of men awake,
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or the fancies of weak and distempered brains? But I had rather believe that in the heat and fury of thy lusts thou wouldst seem to others to think so,
or the fancies of weak and distempered brains? But I had rather believe that in the heat and fury of thy Lustiest thou Wouldst seem to Others to think so,
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Is it not then far better to consult the tranquillity of thy mind here, and the eternal happiness of it hereafter, by a serious repentance and speedy amendment of thy life,
Is it not then Far better to consult the tranquillity of thy mind Here, and the Eternal happiness of it hereafter, by a serious Repentance and speedy amendment of thy life,
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Do they think by their rude attempts to dethrone the Majesty of Heaven, or by standing at the greatest defiance, to make him willing to come to terms of composition with them? Do they hope to slip beyond the bounds of his power, by falling into nothing when they die,
Do they think by their rude attempts to dethrone the Majesty of Heaven, or by standing At the greatest defiance, to make him willing to come to terms of composition with them? Do they hope to slip beyond the bounds of his power, by falling into nothing when they die,
or to find such flaws in God's government of the World, that he shall be contented to let them go unpunished? All which imaginations are alike vain and foolish,
or to find such flaws in God's government of the World, that he shall be contented to let them go unpunished? All which Imaginations Are alike vain and foolish,
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and only shew how easily wickedness baffles th• reason of mankind, and makes them rather hope or wish for the most impossible things than believe they shall ever be punished for their impieties.
and only show how Easily wickedness baffles th• reason of mankind, and makes them rather hope or wish for the most impossible things than believe they shall ever be punished for their impieties.
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If the Apostate Spirits can by reason of their present restraint and expectation of future punishments be as pleasant in beholding the follies of men as they are malicious to suggest them, it maybe one of the greatest diversions of their misery, to see how active and witty men are in contriving their own ruine.
If the Apostate Spirits can by reason of their present restraint and expectation of future punishments be as pleasant in beholding the follies of men as they Are malicious to suggest them, it maybe one of the greatest diversions of their misery, to see how active and witty men Are in contriving their own ruin.
To see with what greediness they catch at every bait that is offered them, and when they are swallowing the most deadly poyson, what arts they use to perswade themselves that it is a healthful potion.
To see with what greediness they catch At every bait that is offered them, and when they Are swallowing the most deadly poison, what arts they use to persuade themselves that it is a healthful potion.
and that he would not always bear the affronts of evil men, and that those who derided the miseries of another life, shall have leisure enough to repent their folly,
and that he would not always bear the affronts of evil men, and that those who derided the misery's of Another life, shall have leisure enough to Repent their folly,
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3. But if there were any present felicity, or any considerable advantage to be gained by this mocking at sin, and undervaluing Religion, there would seem to be some kind of pretence,
3. But if there were any present felicity, or any considerable advantage to be gained by this mocking At since, and undervaluing Religion, there would seem to be Some kind of pretence,
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Yet that which heightens this folly to the highest degree in the last place is, that there can be no imaginable consideration thought on which might look like a plausible temptation to it.
Yet that which heightens this folly to the highest degree in the last place is, that there can be no imaginable consideration Thought on which might look like a plausible temptation to it.
The covetous man, when he hath defrauded his neighbour, and used all kinds of arts to compass an Estate, hath the •ulness of his bags to answer for him ▪ and whatever they may do in another world, he is sure they will do much in this.
The covetous man, when he hath defrauded his neighbour, and used all Kinds of arts to compass an Estate, hath the •ulness of his bags to answer for him ▪ and whatever they may do in Another world, he is sure they will do much in this.
The voluptuous man hath the strong propensities of his Nature, the force of temptation which lies in the charms of beauty, to excuse his unlawful pleasures by.
The voluptuous man hath the strong propensities of his Nature, the force of temptation which lies in the charms of beauty, to excuse his unlawful pleasures by.
But what is it which the persons who despises Religion, and laughs at every thing that is serious, proposes to himself as the reason of what he does? But alas!
But what is it which the Persons who despises Religion, and laughs At every thing that is serious, proposes to himself as the reason of what he does? But alas!
And although the Athiests folly be unaccountable, in resisting the clearest evidence of reason, yet so far he is to be commended for what he says, that if there be such a thing as Religion, men ought to be serious in it.
And although the Atheists folly be unaccountable, in resisting the Clearest evidence of reason, yet so Far he is to be commended for what he Says, that if there be such a thing as Religion, men ought to be serious in it.
So that of all hands the scoffer at Religion is looked on as one forsaken of that little reason, which might serve to uphold a slender reputation of being above the beasts that perish: nay, therein his condition is worse than theirs, that as they understand not Religion, they shall never be punished for despising it:
So that of all hands the scoffer At Religion is looked on as one forsaken of that little reason, which might serve to uphold a slender reputation of being above the beasts that perish: nay, therein his condition is Worse than theirs, that as they understand not Religion, they shall never be punished for despising it:
God grant that the apprehension of this danger may make us so serious in the profession and practice of our Religion, that we may not by slighting that,
God grant that the apprehension of this danger may make us so serious in the profession and practice of our Religion, that we may not by slighting that,
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OF all the Circumstances of our Blessed Saviours appearance and preaching in the World, there is none which to our first view and apprehension of things, seems more strange and unaccountable,
OF all the circumstances of our Blessed Saviors appearance and preaching in the World, there is none which to our First view and apprehension of things, seems more strange and unaccountable,
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than that those persons who were then thought of all others to be most conversant in the Law and the Prophets, should be the most obstinate opposers of him.
than that those Persons who were then Thought of all Others to be most conversant in the Law and the prophets, should be the most obstinate opposers of him.
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and was himself the great Prophet foretold by all the rest, none might in humane probability have been judged more likely to have received and honoured him,
and was himself the great Prophet foretold by all the rest, none might in humane probability have been judged more likely to have received and honoured him,
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we find none more furious in their opposition to the person of Christ, none more obstinate in their infidelity as to this Doctrine, than those who were at that time in the greatest reputation among them for their authority, wisdom, and knowledge.
we find none more furious in their opposition to the person of christ, none more obstinate in their infidelity as to this Doctrine, than those who were At that time in the greatest reputation among them for their Authority, Wisdom, and knowledge.
or rebukes for their pride, or denounces woes against for their malice and hypocrisie: These are they who instead of believing in Christ persecute him;
or rebukes for their pride, or denounces woes against for their malice and hypocrisy: These Are they who instead of believing in christ persecute him;
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And although the people might not presently believe what they said concerning him, yet that they might at least be kept in suspence by it, they endeavour to fasten the blackest calumnies upon him? and suit them with all imaginable arts to the tempers of those they had to deal with.
And although the people might not presently believe what they said Concerning him, yet that they might At least be kept in suspense by it, they endeavour to fasten the Blackest calumnies upon him? and suit them with all imaginable arts to the tempers of those they had to deal with.
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and that surely God who delivered their Forefathers of old from a bondage not greater than theirs, by a mighty hand and out-stretched arm, did never intend the redemption of his people by one of obscure Parentage, mean Education,
and that surely God who Delivered their Forefathers of old from a bondage not greater than theirs, by a mighty hand and outstretched arm, did never intend the redemption of his people by one of Obscure Parentage, mean Education,
To the great men, they need no more than bid them, behold the train of his followers, who being generally poor, the more numerous they were, the more mouths they might see open,
To the great men, they need no more than bid them, behold the train of his followers, who being generally poor, the more numerous they were, the more mouths they might see open,
The Priests and Levites they bid consider what would become of them all, if the Law of Moses was abrogated, by which their interest was upheld? for if the Temple fell, it was impossible for them to stand.
The Priests and Levites they bid Consider what would become of them all, if the Law of Moses was abrogated, by which their Interest was upheld? for if the Temple fell, it was impossible for them to stand.
But the grand difficulty was among the people, who began to be possessed with so high an opinion of him by the greatness of his Miracles, the excellency of his Doctrine,
But the grand difficulty was among the people, who began to be possessed with so high an opinion of him by the greatness of his Miracles, the excellency of his Doctrine,
and the innocency of his Conversation, that unless they could insinuate into their minds some effectual prejudices against these, a•• •heir other attempts were like to be vain and unsucces•ful.
and the innocency of his Conversation, that unless they could insinuate into their minds Some effectual prejudices against these, a•• •heir other attempts were like to be vain and unsucces•ful.
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If any were admirers of the Pharisaical rigours and austerities (as the people generally were) when mens Religion was measured by the sowerness of their Countenances, the length of their Prayers,
If any were admirers of the Pharisaical rigours and austerities (as the people generally were) when men's Religion was measured by the sourness of their Countenances, the length of their Prayers,
that his actions were like other mens, and his company none of the best, and his behaviour among them with too great a freedom for a person who pretended to so high a degree o• holiness.
that his actions were like other men's, and his company none of the best, and his behaviour among them with too great a freedom for a person who pretended to so high a degree o• holiness.
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and we may well think no less a poyson than that of Asps could be under their lips, which so secretly and yet so mischievously conveyed it self into the hearts of the people.
and we may well think no less a poison than that of Asps could be under their lips, which so secretly and yet so mischievously conveyed it self into the hearts of the people.
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The only advantage which malice hath against the greatest Virtue, is, that the greater it is, the less it takes notice of all the petty arts which are used against it;
The only advantage which malice hath against the greatest Virtue, is, that the greater it is, the less it Takes notice of all the Petty arts which Are used against it;
For, to a noble and generous spirit, assaulted rather by noise and clamour, than any solid reason or force of argument, neglect and disdain are the most proper weapons of defence:
For, to a noble and generous Spirit, assaulted rather by noise and clamour, than any solid reason or force of argument, neglect and disdain Are the most proper weapons of defence:
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But although innocency needs no defence as to it self, yet it is necessary for all the advantages it hath of doing good to mankind, that it appear to be what it really is;
But although innocency needs no defence as to it self, yet it is necessary for all the advantages it hath of doing good to mankind, that it appear to be what it really is;
And from hence it was that our blessed Saviour, though he thought it not worth the while to use the same diligence in the vindication of himself, which his enemies did in the defamation of him;
And from hence it was that our blessed Saviour, though he Thought it not worth the while to use the same diligence in the vindication of himself, which his enemies did in the defamation of him;
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yet when he saw it necessary in order to the reception of his Doctrine among the more ingenious and tractable part of his auditors, he sometimes by the quickness of his replies, sometimes by the suddenness and sharpness of his questions,
yet when he saw it necessary in order to the reception of his Doctrine among the more ingenious and tractable part of his Auditors, he sometime by the quickness of his replies, sometime by the suddenness and sharpness of his questions,
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and sometimes by the plain force of argument and reason, baffles his adversaries, so that though they were resolved not to be convinced, they thought it best for the time to be quiet.
and sometime by the plain force of argument and reason, baffles his Adversaries, so that though they were resolved not to be convinced, they Thought it best for the time to be quiet.
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when it was seen that notwithstanding all the machinations of his enemies, his innocency brake forth like the light, which shineth more and more to the perfect day.
when it was seen that notwithstanding all the machinations of his enemies, his innocency brake forth like the Light, which shines more and more to the perfect day.
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but men of obstinate and perverse spirits will find something to cavil at; so they were never so dark and obscure in the most difficult circumstances of them,
but men of obstinate and perverse spirits will find something to cavil At; so they were never so dark and Obscure in the most difficult Circumstances of them,
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Which is the main scope of our Saviour in the words of the Text, (and shall be of our present discourse upon them) but wisdom is justified of all her Children.
Which is the main scope of our Saviour in the words of the Text, (and shall be of our present discourse upon them) but Wisdom is justified of all her Children.
and by justifying not only the bare approving it, but the declaring of that approbation to the World by a just vindication of it from the cavils and exceptions of men.
and by justifying not only the bore approving it, but the declaring of that approbation to the World by a just vindication of it from the cavils and exceptions of men.
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For there our Saviour speaks of the different ways wherein Iohn Baptist and himself appeared among the Iews, in order to the same end, v. 32. For Iohn Baptist came neither eating bread nor drinking wine,
For there our Saviour speaks of the different ways wherein John Baptist and himself appeared among the Iews, in order to the same end, v. 32. For John Baptist Come neither eating bred nor drinking wine,
A very severe Devil surely, and one of the strictest order among them, that was so far from being cast out by fasting and prayer, that these were his continual imployment!
A very severe devil surely, and one of the Strictest order among them, that was so Far from being cast out by fasting and prayer, that these were his continual employment!
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But what could we have sooner thought than that those persons who made the Devil the author of so much mortification and severity of life, should presently have entertained Religion in a more free and pleasing humour;
But what could we have sooner Thought than that those Persons who made the devil the author of so much mortification and severity of life, should presently have entertained Religion in a more free and pleasing humour;
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So impossible it was by any means which the wisdom of Heaven thought fit to use, to perswade them into any good opinion of the persons who brought the glad tidings of Salvation to them:
So impossible it was by any means which the Wisdom of Heaven Thought fit to use, to persuade them into any good opinion of the Persons who brought the glad tidings of Salvation to them:
and censuring the ways which infinite Wisdom thought fittest to reclaim them by, he tells them that it was nothing but malice and obstinacy which was the cause of it;
and censuring the ways which infinite Wisdom Thought Fittest to reclaim them by, he tells them that it was nothing but malice and obstinacy which was the cause of it;
but if they were men of teachable spirits (who by an usual Hebraism are called the Children of Wisdom) they would see reason enough to admire, approve and justifie all the methods of divine Providence for the good of Mankind.
but if they were men of teachable spirits (who by an usual Hebraism Are called the Children of Wisdom) they would see reason enough to admire, approve and justify all the methods of divine Providence for the good of Mankind.
That which I mainly design to speak to from hence is, That although the wisest Contrivances of Heaven for the good of Mankind are liable to the unjust cavils and exceptions of unreasonable men,
That which I mainly Design to speak to from hence is, That although the Wisest Contrivances of Heaven for the good of Mankind Are liable to the unjust cavils and exceptions of unreasonable men,
Before I come more particularly to examine those which concern our present subject, viz. the life and appearance of our Lord and Saviour, it will take very much off from the force of them,
Before I come more particularly to examine those which concern our present Subject, viz. the life and appearance of our Lord and Saviour, it will take very much off from the force of them,
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I speak not now of those who make a meer jest and scoff at Religion (of which our Age hath so many Instances) but of a sort of men who are of a degree above the other,
I speak not now of those who make a mere jest and scoff At Religion (of which our Age hath so many Instances) but of a sort of men who Are of a degree above the other,
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Some pretend they are not only unsatisfied with the particular ways of instituted Religion, any further than they are subservient to their present interest (which is the only God they worship) but to make all sure, the foundations even of Natural Religion it self cannot escape their cavils and exceptions.
some pretend they Are not only unsatisfied with the particular ways of instituted Religion, any further than they Are subservient to their present Interest (which is the only God they worship) but to make all sure, the foundations even of Natural Religion it self cannot escape their cavils and exceptions.
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and use their utmost arts to obscure, since they cannot extinguish, those lively characters of the power, wisdom and goodness of God, which are every where to be seen in the large volume of the Creation.
and use their utmost arts to Obscure, since they cannot extinguish, those lively characters of the power, Wisdom and Goodness of God, which Are every where to be seen in the large volume of the Creation.
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But if for quietness sake, and it may be to content their own minds as well as the World, they are willing to admit of a Deity, (which is a mighty concession from those who have so much cause to be afraid of him) then to ease their minds of such troublesom companions as their fears are, they seek by all means to dispossess him of his Government of the World, by denying his Providence, and care of humane affairs.
But if for quietness sake, and it may be to content their own minds as well as the World, they Are willing to admit of a Deity, (which is a mighty concession from those who have so much cause to be afraid of him) then to ease their minds of such troublesome Sodales as their fears Are, they seek by all means to dispossess him of his Government of the World, by denying his Providence, and care of humane affairs.
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or rather, then he might be styled an Almighty Sardanapalus, that is so fond of ease and pleasure, that the least thought of business would quite spoil his happiness.
or rather, then he might be styled an Almighty Sardanapalus, that is so found of ease and pleasure, that the least Thought of business would quite spoil his happiness.
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Or if the activity of their own spirits may make them think that such an excellent Being may sometimes draw the Curtains and look abroad into the World,
Or if the activity of their own spirits may make them think that such an excellent Being may sometime draw the Curtains and look abroad into the World,
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then every advantage which another hath got above them, and every cross accident which befalls themselves (which by the power of self-flattery most men have learnt to call the Prosperity of the wicked,
then every advantage which Another hath god above them, and every cross accident which befalls themselves (which by the power of Self-flattery most men have learned to call the Prosperity of the wicked,
and certainly those ought not to stagger mens faith in matters of the highe•t nature and consequence, which would not at all move them in other things.
and Certainly those ought not to stagger men's faith in matters of the highe•t nature and consequence, which would not At all move them in other things.
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But at last it is acknowledged by the men who love to be called the men of wit in this Age of ours, that there is a God and Providence, a future state,
But At last it is acknowledged by the men who love to be called the men of wit in this Age of ours, that there is a God and Providence, a future state,
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and the differences of good and evil, but the Christian Religion they will see no further reason to embrace than as it is the Religion of the State they live in.
and the differences of good and evil, but the Christian Religion they will see no further reason to embrace than as it is the Religion of the State they live in.
the utmost they can pretend against it is, that it is built upon such an appearance of the Son of God which was too mean and contemptible, that the Doctrine of it is inconsistent with the Civil Interests of men,
the utmost they can pretend against it is, that it is built upon such an appearance of the Son of God which was too mean and contemptible, that the Doctrine of it is inconsistent with the Civil Interests of men,
2. That the Doctrine delivered by him is so far from being contrary to the Civil Interests of the World, that it tends highly to the preservation of them.
2. That the Doctrine Delivered by him is so Far from being contrary to the Civil Interests of the World, that it tends highly to the preservation of them.
that their Scepters must have been immediately laid at his feet, and all the Kingdoms of the earth been united into one universal Monarchy under the Empire of the Son of God:
that their Sceptres must have been immediately laid At his feet, and all the Kingdoms of the earth been united into one universal Monarchy under the Empire of the Son of God:
That the Heavens should bow down at his presence to shew their obeysance to him, the Earth tremble and shake for fear at the near approaches of his Majesty;
That the Heavens should bow down At his presence to show their obeisance to him, the Earth tremble and shake for Fear At the near Approaches of his Majesty;
Yea, that the Son for a time should be darkned, and the Moon withdraw her light, to let the Nations of the Earth understand that a Glory infinitely greater than theirs did now appear to the World.
Yea, that the Son for a time should be darkened, and the Moon withdraw her Light, to let the nations of the Earth understand that a Glory infinitely greater than theirs did now appear to the World.
But when instead of all his pomp and grandeur he comes incognito into the World, instead of giving notice of his appearance to the Potentates of the Earth, he is only discovered to a few silly Shepherds and three Wise men of the East;
But when instead of all his pomp and grandeur he comes incognito into the World, instead of giving notice of his appearance to the Potentates of the Earth, he is only discovered to a few silly Shepherd's and three Wise men of the East;
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his Youth was not spent in the Imperial Court at Rome, nor in the Schools of Philosophers at Athens, nor at the feet of the great Rabbies at Ierusalem :
his Youth was not spent in the Imperial Court At Room, nor in the Schools of Philosophers At Athens, nor At the feet of the great Rabbies At Ierusalem:
but at Nazareth, a place of mean esteem among the Iews, where he was remarkable for nothing so much as the Vertues proper to his Age, Modesty, Humility and Obedience.
but At Nazareth, a place of mean esteem among the Iews, where he was remarkable for nothing so much as the Virtues proper to his Age, Modesty, Humility and obedience.
All which he exercises to so high a degree, that his greatest kindred and acquaintance were mightily surprized when at 30 years of age, he began to discover himself by the Miracles which he wrought,
All which he exercises to so high a degree, that his greatest kindred and acquaintance were mightily surprised when At 30 Years of age, he began to discover himself by the Miracles which he wrought,
This is the short and true account of all those things which the admirers of the greatness of this world think mean and contemptible in our Saviours appearance here on earth.
This is the short and true account of all those things which the admirers of the greatness of this world think mean and contemptible in our Saviors appearance Here on earth.
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He came not upon so mean an errand, as to dazle the eyes of Mankind with the brightness of his Glory, to amaze them by the terribleness of his Majesty, much less to make a shew of the riches and gallantry of the World to them:
He Come not upon so mean an errand, as to dazzle the eyes of Mankind with the brightness of his Glory, to amaze them by the terribleness of his Majesty, much less to make a show of the riches and gallantry of the World to them:
But he came upon far more noble and excellent designs, to bring life and immortality to light, to give men the highest assurance of an eternal happiness and misery in the World to come,
But he Come upon Far more noble and excellent designs, to bring life and immortality to Light, to give men the highest assurance of an Eternal happiness and misery in the World to come,
and in order to that, nothing was judged more necessary by him, than to bring the vanities of this World out of that credit and reputation they had gained among foolish men.
and in order to that, nothing was judged more necessary by him, than to bring the vanities of this World out of that credit and reputation they had gained among foolish men.
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For the enjoyning then the contempt of this world to his Disciples in hopes of a better, would have looked like the commendation of the excellency of fasting at a full meal,
For the enjoining then the contempt of this world to his Disciples in hope's of a better, would have looked like the commendation of the excellency of fasting At a full meal,
That he might not therefore seem to offer so great a contradiction to his Doctrine by his own example, he makes choice of a life so remote from all suspicion of designs upon this world, that though the foxes had holes,
That he might not Therefore seem to offer so great a contradiction to his Doctrine by his own Exampl, he makes choice of a life so remote from all suspicion of designs upon this world, that though the foxes had holes,
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From hence proceeded that generous contempt of the World, which not only our Saviour himself, but all his true Disciples of the first Ages of Christianity were so remarkable for;
From hence proceeded that generous contempt of the World, which not only our Saviour himself, but all his true Disciples of the First Ages of Christianity were so remarkable for;
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to let others see they had greater things in their eye than any here, the hopes of which they would not part with for all that this world thinks great or desirable.
to let Others see they had greater things in their eye than any Here, the hope's of which they would not part with for all that this world thinks great or desirable.
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And who now upon any pretence of reason dare entertain the meaner apprehensions of our Blessed Saviour because he appeared without the pomp and greatness of the world,
And who now upon any pretence of reason Dare entertain the meaner apprehensions of our Blessed Saviour Because he appeared without the pomp and greatness of the world,
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when the reason of his doing so was, that by his own humility and self-denyal he might shew us the way to an eternal happiness? Which he well knew how very hard it would be for men to attain to, who measure things not according to their inward worth and excellency,
when the reason of his doing so was, that by his own humility and self-denial he might show us the Way to an Eternal happiness? Which he well knew how very hard it would be for men to attain to, who measure things not according to their inward worth and excellency,
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Were I to argue the case with Philosophers, I might then at large shew from the free acknowledgments of the best and most experienced of them, that nothing becomes so much one who designs to recommend Vertue to the World,
Were I to argue the case with Philosophers, I might then At large show from the free acknowledgments of the best and most experienced of them, that nothing becomes so much one who designs to recommend Virtue to the World,
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as a real and hearty contempt of all the pomp of it, and that the meanest condition proceeding from such a principle is truly and in it self more honourable,
as a real and hearty contempt of all the pomp of it, and that the Meanest condition proceeding from such a principle is truly and in it self more honourable,
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But since I speak to Christians, and therefore to those who were perswaded of the great kindness and love of our Saviour in coming into the World, to reform it,
But since I speak to Christians, and Therefore to those who were persuaded of the great kindness and love of our Saviour in coming into the World, to reform it,
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and that by convincing men of the truth and excellency of a future state, no more need to be said to vindicate the appearance of him from that meanness and contempt, which the pride and ambition of vain men is apt to cast upon it.
and that by convincing men of the truth and excellency of a future state, no more need to be said to vindicate the appearance of him from that meanness and contempt, which the pride and ambition of vain men is apt to cast upon it.
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2. But not only our Saviours manner of Appearance, but the manner of his Conversation gave great offence to his enemies, viz. That it was too free and familiar among persons who had the meanest reputation, the Publicans and Sinners ;
2. But not only our Saviors manner of Appearance, but the manner of his Conversation gave great offence to his enemies, viz. That it was too free and familiar among Persons who had the Meanest reputation, the Publicans and Sinners;
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And therefore our Blessed Saviour, who came with a design to retrieve a true spirit of Religion among men, finds it first of all necessary to unmask those notorious hypocrites, that their deformities being discovered, their ways as well as their persons might be the better understood and avoided.
And Therefore our Blessed Saviour, who Come with a Design to retrieve a true Spirit of Religion among men, finds it First of all necessary to unmask those notorious Hypocrites, that their deformities being discovered, their ways as well as their Persons might be the better understood and avoided.
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Hence came all the clamours of his being an Enemy to Caesar, and calling himself the King of the Iews, and of his design to erect a Kingdom of his own, all which they interpret in the most malicious though most unreasonable sense.
Hence Come all the clamours of his being an Enemy to Caesar, and calling himself the King of the Iews, and of his Design to erect a Kingdom of his own, all which they interpret in the most malicious though most unreasonable sense.
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it was not the greatest care used by him to shew his obedience to the Authority he lived under, it was not his most solemn disavowing having any thing to do with their civil Interests, not the severe checks he gave his own Disciples for any ambitious thoughts among them, not the recommending the doctrine of Obedience to them,
it was not the greatest care used by him to show his Obedience to the authority he lived under, it was not his most solemn disavowing having any thing to do with their civil Interests, not the severe Checks he gave his own Disciples for any ambitious thoughts among them, not the recommending the Doctrine of obedience to them,
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nor the rebuke he gave one of his most forward Disciples for offering to draw his sword in the rescue of himself, could abate the fury and rage of his enemies,
nor the rebuke he gave one of his most forward Disciples for offering to draw his sword in the rescue of himself, could abate the fury and rage of his enemies,
but if there had been any tain• in his doctrine that way, there had been reason enough in such an Age of faction and sedition to have used the utmost care to prevent the spreading it.
but if there had been any tain• in his Doctrine that Way, there had been reason enough in such an Age of faction and sedition to have used the utmost care to prevent the spreading it.
But so far is this from the least ground of probability that it is not possible to imagine a Religion which aims less at the present particular interests of the embracers of it,
But so Far is this from the least ground of probability that it is not possible to imagine a Religion which aims less At the present particular interests of the embracers of it,
And here we have cause to lament the unhappy fate of Religion when it falls under the censure of such who think themselves the Masters of all the little arts whereby this world is governed.
And Here we have cause to lament the unhappy fate of Religion when it falls under the censure of such who think themselves the Masters of all the little arts whereby this world is governed.
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then Religion is suspected to be a meer trick of Sta•e, and an invention to keep the world in awe, whereby men might the better be moulded into Societies, and preserved in them.
then Religion is suspected to be a mere trick of Sta•e, and an invention to keep the world in awe, whereby men might the better be moulded into Societies, and preserved in them.
for if there be, there must be some inviolable Rights of Divine Soveraignty acknowledged, which must not vary according to the diversity of the Edicts and Laws of men.
for if there be, there must be Some inviolable Rights of Divine Sovereignty acknowledged, which must not vary according to the diversity of the Edicts and Laws of men.
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for he that only obeys because it is his inter•st to do so, will have the same reason to disobey when there is an apprehension that may make more for his advantage.
for he that only obeys Because it is his inter•st to do so, will have the same reason to disobey when there is an apprehension that may make more for his advantage.
But when the reason of obedience is derived from the concernments of another life, no hopes of interest in this world can be thought to ballance the loss which may come by such a breach of duty in that to come.
But when the reason of Obedience is derived from the concernments of Another life, no hope's of Interest in this world can be Thought to balance the loss which may come by such a breach of duty in that to come.
none so effectually secure them as those who give to God the things that are Gods, and by doing so, are obliged to give to Caesar the things that are Caesars.
none so effectually secure them as those who give to God the things that Are God's, and by doing so, Are obliged to give to Caesar the things that Are Caesars.
For, so far were men then from making their zeal for Religion a pretence to Rebellion, that though Christianity were directly contrary to the Religions then in vogue in the world,
For, so Far were men then from making their zeal for Religion a pretence to Rebellion, that though Christianity were directly contrary to the Religions then in vogue in the world,
So far were they then from fomenting suspicions and jealousies concerning the Princes and Governours they lived under, that though they were generally known to be some of the worst of men as well as of Princes,
So Far were they then from fomenting suspicions and jealousies Concerning the Princes and Governors they lived under, that though they were generally known to be Some of the worst of men as well as of Princes,
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So far were they then from giving the least encouragement to the usurpations of the rights of Princes under the pretence of any power given to a Head of the Church:
So Far were they then from giving the least encouragement to the usurpations of the rights of Princes under the pretence of any power given to a Head of the Church:
that there is no way for any to think they meant it, unless we suppose the Apostles such mighty Politicians, that it is because they say nothing at all of it;
that there is no Way for any to think they meant it, unless we suppose the Apostles such mighty Politicians, that it is Because they say nothing At all of it;
but on the contrary, bid every soul be subject to the higher powers ; though an Apostle, Evangelist, Prophet, whatever he be, as the Fathers interpret it.
but on the contrary, bid every soul be Subject to the higher Powers; though an Apostle, Evangelist, Prophet, whatever he be, as the Father's interpret it.
Yea so constant and uniform was the doctrine and practice of Obedience in all the first and purest ages of the Christian Church, that no one instance can be produced of any usurpation of the rights of Princes under the pretence of any title from Christ,
Yea so constant and uniform was the Doctrine and practice of obedience in all the First and Purest ages of the Christian Church, that no one instance can be produced of any usurpation of the rights of Princes under the pretence of any title from christ,
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or any disobedience to their authority, under the pretence of promoting Christianity, through all those times wherein Christianity the most flourished,
or any disobedience to their Authority, under the pretence of promoting Christianity, through all those times wherein Christianity the most flourished,
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What could we imagine more becoming the Wisdom of God, than to contrive a way for the recovery of lapsed and degenerate Mankind? who more fit to employ upon such a message as this,
What could we imagine more becoming the Wisdom of God, than to contrive a Way for the recovery of lapsed and degenerate Mankind? who more fit to employ upon such a message as this,
And what is there now we can imagine so great and desirable as this, for God to manifest his wisdom in? It is true, we see a great discovery of it in the works of Nature,
And what is there now we can imagine so great and desirable as this, for God to manifest his Wisdom in? It is true, we see a great discovery of it in the works of Nature,
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The Romans, after the conquest of so great a part of the World, were grown all such Politicians and Statesmen, that few of them could have leisure to think of another world, who were so busie in the management of this.
The Roman, After the conquest of so great a part of the World, were grown all such Politicians and Statesmen, that few of them could have leisure to think of Another world, who were so busy in the management of this.
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nay, there are some who can mix all these together, joyning a Iewish obstinacy, with the pride and self-opinion of the Greeks, to a Roman unconcernedness about the matters of another life.
nay, there Are Some who can mix all these together, joining a Jewish obstinacy, with the pride and self-opinion of the Greeks, to a Roman unconcernedness about the matters of Another life.
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And yet upon a true and just enquiry never any Religion could be found, which could more fully satisfie the expectation of the Iews, the reason of the Greeks, or the wisdom of the Romans, than that which was made known by Christ, who was the Wisdom of God, and the Power of God.
And yet upon a true and just enquiry never any Religion could be found, which could more Fully satisfy the expectation of the Iews, the reason of the Greeks, or the Wisdom of the Roman, than that which was made known by christ, who was the Wisdom of God, and the Power of God.
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Here are Institutions far more pious, u•eful and serviceable to mankind, than the most admired Laws of the famous Legislators of Greece or Rome. Here are no popular designs carried on, no vices indulged for the publick interest, which Solon, Lycurgus and Plato are charged with.
Here Are Institutions Far more pious, u•eful and serviceable to mankind, than the most admired Laws of the famous Legislators of Greece or Room. Here Are no popular designs carried on, no vices indulged for the public Interest, which Solon, Lycurgus and Plato Are charged with.
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Here is no making Religion a meer trick of State, and a thing only useful for governing the people, which Numa and the great men at Rome are lyable to the suspicion of.
Here is no making Religion a mere trick of State, and a thing only useful for governing the people, which Numa and the great men At Room Are liable to the suspicion of.
Here is no inhumanity and cruelty in the Sacrifices offer'd, no looseness and profaneness allowed in the most solemn mysteries, no worshipping of such for Gods who had not been fit to live if they had been Men, which were all things so commonly practised in the Idolatries of the Heathens.
Here is no inhumanity and cruelty in the Sacrifices offered, no looseness and profaneness allowed in the most solemn Mysteres, no worshipping of such for God's who had not been fit to live if they had been Men, which were all things so commonly practised in the Idolatries of the heathens.
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and as becomes that God whom we profess to serve, pure and holy, grave and serious, solemn and devout, without the mixtures of superstition, vanity or ostentation.
and as becomes that God whom we profess to serve, pure and holy, grave and serious, solemn and devout, without the mixtures of Superstition, vanity or ostentation.
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The arguments to perswade men are the most weighty and powerful, and of as great importance as the love of God, the death of his Son, the hopes of happiness,
The Arguments to persuade men Are the most weighty and powerful, and of as great importance as the love of God, the death of his Son, the hope's of happiness,
What more powerful motives can there be to perswade men to repent, than for God to let men know that he is willing to pardon their sins upon the sincerity of their Repentance,
What more powerful motives can there be to persuade men to Repent, than for God to let men know that he is willing to pardon their Sins upon the sincerity of their Repentance,
that there can be no greater ingratitude or disingenuity towards the Son of God than to stand at defiance with God when he hath shed his blood to reconcile God and Man to each other:
that there can be no greater ingratitude or disingenuity towards the Son of God than to stand At defiance with God when he hath shed his blood to reconcile God and Man to each other:
that every step of his humiliation, every part of the Tragedy of his life, every wound at his death, every groan and sigh which he uttered upon the Cross, were designed by him as the most prevailing Rhetorick, to perswade men to forsake their sins, and be happy:
that every step of his humiliation, every part of the Tragedy of his life, every wound At his death, every groan and sighs which he uttered upon the Cross, were designed by him as the most prevailing Rhetoric, to persuade men to forsake their Sins, and be happy:
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that there cannot be a more unaccountable folly, than by impenitency to lose the hopes of a certain and eternal happiness for the sake of those pleasures which every wise man is ashamed to think of:
that there cannot be a more unaccountable folly, than by impenitency to loose the hope's of a certain and Eternal happiness for the sake of those pleasures which every wise man is ashamed to think of:
but that we should live soberly, righteously and godly in this present world. And what he doth expect, he hath given the greatest encouragements to perform:
but that we should live soberly, righteously and godly in this present world. And what he does expect, he hath given the greatest encouragements to perform:
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and the proposition of eternal rewards and punishments, whereby he takes o•f all the objections men are apt to make against obedience to the Commands of Christ:
and the proposition of Eternal rewards and punishments, whereby he Takes o•f all the objections men Are apt to make against Obedience to the Commands of christ:
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Let us then reflect upon the whole design of the Gospel, and see how admirably it is suited to the end it was intended for, to the condition of those whose good was design'd by it,
Let us then reflect upon the Whole Design of the Gospel, and see how admirably it is suited to the end it was intended for, to the condition of those whose good was designed by it,
If it were the design of men, to make our Religion a dishonour and reproach to the Iews, Mahumetans, and Heathens, could they do it by more effectual means than they have done? Who is there that looks into the present state of the Christian World, could ever think that the Christian Religion was so incomparably beyond all others in the world? Is the now Christian Rome so much beyond what it was while it was Heathen? Nay, was it not then remarkable in its first times for justice, sincerity, contempt of riches,
If it were the Design of men, to make our Religion a dishonour and reproach to the Iews, Mahometans, and heathens, could they do it by more effectual means than they have done? Who is there that looks into the present state of the Christian World, could ever think that the Christian Religion was so incomparably beyond all Others in the world? Is the now Christian Rome so much beyond what it was while it was Heathen? Nay, was it not then remarkable in its First times for Justice, sincerity, contempt of riches,
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if he hath any ingenuity left) lament the want of all those things there now? Will not the sobriety of the very Turks upbraid our excesses and debaucheries? and the obstinacy of the Iews in defence and practice of their Religion, condemn our coldness and indifferency in ours? If we have then any tenderness for the honour of our Religion,
if he hath any ingenuity left) lament the want of all those things there now? Will not the sobriety of the very Turks upbraid our Excesses and debaucheries? and the obstinacy of the Iews in defence and practice of their Religion, condemn our coldness and indifferency in ours? If we have then any tenderness for the honour of our Religion,
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let us make amends for all the reproaches which our Religion hath suffered by the faction and disobedience of some, by the Oaths and Blasphemies, the impieties and profaneness of others, by the too great negligence and carelesness of all that if it be possible, Christianity may appear in its true glory, which will thee only be,
let us make amends for all the Reproaches which our Religion hath suffered by the faction and disobedience of Some, by the Oaths and Blasphemies, the impieties and profaneness of Others, by the too great negligence and carelessness of all that if it be possible, Christianity may appear in its true glory, which will thee only be,
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THese words are uttered by one who was himself a remarkable instance of the truth of the Doctrine contained in them, viz. of that divine Power which did accompany the Gospel of Christ.
THese words Are uttered by one who was himself a remarkable instance of the truth of the Doctrine contained in them, viz. of that divine Power which did accompany the Gospel of christ.
For what can we imagine else should make him now not ashamed of the Gospel of Christ, who not long before was not ashamed to persecute all those who professed it? One, whose spirit was fermented with the leaven of the Pharisees, and inraged with fury against all who owned the name of Christ, is of a sudden turned quite into another temper, to the confusion of those who employed him,
For what can we imagine Else should make him now not ashamed of the Gospel of christ, who not long before was not ashamed to persecute all those who professed it? One, whose Spirit was fermented with the leaven of the Pharisees, and enraged with fury against all who owned the name of christ, is of a sudden turned quite into Another temper, to the confusion of those who employed him,
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Nay, so great was the change which was wrought in him, that from a Bigot of the Iewish Religion he becomes an Apostle of the Christian, and from breathing flames against the Christians, none more ready than he to undergo them for Christ.
Nay, so great was the change which was wrought in him, that from a Bigot of the Jewish Religion he becomes an Apostle of the Christian, and from breathing flames against the Christians, none more ready than he to undergo them for christ.
and grown weary of his former fury, (as greater persons than he did afterwards) but to retain the same fervor of spirit in preaching Christ, which he had before in opposing him, to have as great zeal for making Christians,
and grown weary of his former fury, (as greater Persons than he did afterwards) but to retain the same fervor of Spirit in preaching christ, which he had before in opposing him, to have as great zeal for making Christians,
as he had for destroying them, must needs proceed from some great and unusual cause. Whilst the Iews thought he had too much learning and interest to become their enemy,
as he had for destroying them, must needs proceed from Some great and unusual cause. While the Iews Thought he had too much learning and Interest to become their enemy,
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even then when they least expected it, instead of continuing an Instrument of the Sanhedrin for punishing the Christians, he declared himself an Apostle and Servant of Jesus Christ.
even then when they least expected it, instead of Continuing an Instrument of the Sanhedrin for punishing the Christians, he declared himself an Apostle and Servant of jesus christ.
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And the faster he had run when he was out of his way, the greater diligence he used when he found it, there being none of all the followers of Christ who out-strip him in his constant endeavours to advance the Christian Religion in the World.
And the faster he had run when he was out of his Way, the greater diligence he used when he found it, there being none of all the followers of christ who outstrip him in his constant endeavours to advance the Christian Religion in the World.
and an undaunted spirit in bearing the affronts and injuries he underwent for it, be any perswasive arguments of the love a man bears to his Religion, there was never any person who made a clearer demonstration than St. Paul did of the truth of his Religion,
and an undaunted Spirit in bearing the affronts and injuries he underwent for it, be any persuasive Arguments of the love a man bears to his Religion, there was never any person who made a clearer demonstration than Saint Paul did of the truth of his Religion,
For his endeavours were suitable to the greatness of his spirit, his care as large as the Horizon of the Sun of righteousness, his courage as great as the malice of his enemies.
For his endeavours were suitable to the greatness of his Spirit, his care as large as the Horizon of the Sun of righteousness, his courage as great as the malice of his enemies.
For he was neither afraid of the Malice of the Iews, or of the Wisdom of the Greeks, or of the Power of the Romans, but he goes up and down preaching the Gospel in a sphere as large as his mind was,
For he was neither afraid of the Malice of the Iews, or of the Wisdom of the Greeks, or of the Power of the Roman, but he Goes up and down preaching the Gospel in a sphere as large as his mind was,
And for this he wants not spirit and resolution, for he even longed to be there, vers. 11. nay, he had often purposed to go thither, but waited for a convenient opportunity, v. 13. But while God was pleased otherwise to dispose of him, he could not conceal the joy which he had for the ready entertainment of the Christian Religion by those to whom he writes,
And for this he Wants not Spirit and resolution, for he even longed to be there, vers. 11. nay, he had often purposed to go thither, but waited for a convenient opportunity, v. 13. But while God was pleased otherwise to dispose of him, he could not conceal the joy which he had for the ready entertainment of the Christian Religion by those to whom he writes,
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and he further manifests the greatness of his affection to them, that without ceasing he made mention of them always in his Prayers, v. 9. And among the rest of the blessings he prayed for, for himself and them;
and he further manifests the greatness of his affection to them, that without ceasing he made mention of them always in his Prayers, v. 9. And among the rest of the blessings he prayed for, for himself and them;
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he was sure not to forget his coming to them, v. 10. Not out of an ambitious and vain-glorious humour that he might be taken notice of in that great and imperial City,
he was sure not to forget his coming to them, v. 10. Not out of an ambitious and vainglorious humour that he might be taken notice of in that great and imperial city,
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And to this end he tells them, what an obligation lay upon him to spread the Doctrine of Christ in all places and to all persons, v. 14. I am debtor both to the Greeks and to the Barbarians, to the wise and to the unwise.
And to this end he tells them, what an obligation lay upon him to spread the Doctrine of christ in all places and to all Persons, v. 14. I am debtor both to the Greeks and to the Barbarians, to the wise and to the unwise.
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So that neither the wisdom of the Greeks, nor the ignorance of the Barbarians could hinder St. Paul from discovering to them the contrivances of infinite wisdom;
So that neither the Wisdom of the Greeks, nor the ignorance of the Barbarians could hinder Saint Paul from discovering to them the contrivances of infinite Wisdom;
for I am not ashamed of the Gospel of Christ, for it is the power of God to Salvation, &c. Wherein we have considerable these two things, 1. The Apostle's boldness and freeness in declaring the Doctrine of Christ, For I am not ashamed, &c. 2. The ground of it in the following words, for it is the power of God to Salvation, &c. 1. The Apostles boldness and freeness in declaring the Doctrine of Christ.
for I am not ashamed of the Gospel of christ, for it is the power of God to Salvation, etc. Wherein we have considerable these two things, 1. The Apostle's boldness and freeness in declaring the Doctrine of christ, For I am not ashamed, etc. 2. The ground of it in the following words, for it is the power of God to Salvation, etc. 1. The Apostles boldness and freeness in declaring the Doctrine of christ.
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had St. Paul been a General for the Gospel instead of being an Apostle of it, the great men of the World would then allow he had no cause to be ashamed either of his Master, or of his employment.
had Saint Paul been a General for the Gospel instead of being an Apostle of it, the great men of the World would then allow he had no cause to be ashamed either of his Master, or of his employment.
But to preach a crucified Saviour among the glories and triumphs of Rome, and a Doctrine of so much simplicity and contempt of the world among those who were the Masters of it,
But to preach a Crucified Saviour among the Glories and Triumphos of Room, and a Doctrine of so much simplicity and contempt of the world among those who were the Masters of it,
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unless they were guilty of the greatest debaucheries, seems to be an employment so liable to the greatest scorn and contempt, that none but a great and resolved spirit would ever undertake it.
unless they were guilty of the greatest debaucheries, seems to be an employment so liable to the greatest scorn and contempt, that none but a great and resolved Spirit would ever undertake it.
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For when we consider after so many hundred years profession of Christianity, how apt the greatness of the world is to make men ashamed of the practice of it;
For when we Consider After so many hundred Years profession of Christianity, how apt the greatness of the world is to make men ashamed of the practice of it;
when it not only encountered those weaker weapons of scoffs and raillery, but the strong holds of interest and education? If our Religion now can hardly escape the bitter scoffs,
when it not only encountered those Weaker weapons of scoffs and raillery, but the strong holds of Interest and education? If our Religion now can hardly escape the bitter scoffs,
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when it was accounted a part of their own Religion to despise and reproach ours? If in the Age we live in, a man may be reproached for his piety and virtue, that is,
when it was accounted a part of their own Religion to despise and reproach ours? If in the Age we live in, a man may be reproached for his piety and virtue, that is,
when the very name of Christian was thought a sufficient brand of infamy? And yet such was the courage and magnanimity of the Primitive Christians, that what was accounted most mean and contemptible in their Religion, viz. their believing in a crucified Saviour, was by them accounted the matter of their greatest honour and glory.
when the very name of Christian was Thought a sufficient brand of infamy? And yet such was the courage and magnanimity of the Primitive Christians, that what was accounted most mean and contemptible in their Religion, viz. their believing in a Crucified Saviour, was by them accounted the matter of their greatest honour and glory.
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For though St. Paul only saith here that he was not ashamed of the Gospel of Christ, yet elsewhere he explains that NONLATINALPHABET which is contained in these words,
For though Saint Paul only Says Here that he was not ashamed of the Gospel of christ, yet elsewhere he explains that which is contained in these words,
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For neither the pomp and grandeur of the World, nor the smiles and flatteries of it, no nor its frowns and severities could abate any thing of that mighty esteem and value which he had for the Christian Religion.
For neither the pomp and grandeur of the World, nor the smiles and flatteries of it, no nor its frowns and severities could abate any thing of that mighty esteem and valve which he had for the Christian Religion.
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and the high esteem he professed of Christianity was no fanatick whimsey, but the effect of a diligent enquiry, and the most serious consideration. And that will appear,
and the high esteem he professed of Christianity was no fanatic whimsy, but the Effect of a diligent enquiry, and the most serious consideration. And that will appear,
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2. By the grounds and reasons which St. Paul here gives why he was not ashamed of the Gospel of Christ, 1. From the excellent end it was designed for,
2. By the grounds and Reasons which Saint Paul Here gives why he was not ashamed of the Gospel of christ, 1. From the excellent end it was designed for,
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1. From the excellent End it was designed for, the recovery and happiness of the souls of men, both which are implyed in the term salvation. For, considering the present condition of humane Nature,
1. From the excellent End it was designed for, the recovery and happiness of the Souls of men, both which Are employed in the term salvation. For, considering the present condition of humane Nature,
So that whatever Religion should promise to make men happy, without first making them vertuous and good, might on that very account be justly suspected of imposture.
So that whatever Religion should promise to make men happy, without First making them virtuous and good, might on that very account be justly suspected of imposture.
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For the same reasons which make the the acts of any Religion necessary, viz. that we may please that God, who commands and governs the World, must make it necessary for men to do it, in those things which are far more acceptable to him than all our sacrifices of what kind soever, which are the actions of true vertue and goodness.
For the same Reasons which make the the acts of any Religion necessary, viz. that we may please that God, who commands and governs the World, must make it necessary for men to do it, in those things which Are Far more acceptable to him than all our Sacrifices of what kind soever, which Are the actions of true virtue and Goodness.
If then that accusation had been true, which Celsus and Iulian charged Christianity with, viz. that it indulged men in the practice of vice, with the promise of a future happiness notwithstanding;
If then that accusation had been true, which Celsus and Iulian charged Christianity with, viz. that it indulged men in the practice of vice, with the promise of a future happiness notwithstanding;
But so far is it from having the least foundation of truth in it, that as there never was any Religion which gave men such certain hopes of a future felicity,
But so Far is it from having the least Foundation of truth in it, that as there never was any Religion which gave men such certain hope's of a future felicity,
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or towards their Brethren, in a peaceable carriage among men (which cannot be without justice and sobriety) both these are enforced upon all Christians, upon no meaner terms than the unavoidable loss of all the happiness our Religion promises.
or towards their Brothers, in a peaceable carriage among men (which cannot be without Justice and sobriety) both these Are Enforced upon all Christians, upon no meaner terms than the unavoidable loss of all the happiness our Religion promises.
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Follow peace with all men, and holiness, without which no man shall see the Lord, Heb. 12.14. This is then the grand design of Christianity, to make men happy in another world, by making them good and vertuous in this:
Follow peace with all men, and holiness, without which no man shall see the Lord, Hebrew 12.14. This is then the grand Design of Christianity, to make men happy in Another world, by making them good and virtuous in this:
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This is that great Salvation which the Gospel brings to the world, Heb. 2.3. and thence it is called the Word of Salvation, Acts 13.26. the way of Salvation, Acts 16.17. the Gospel of Salvation, Ephes. 1.13.
This is that great Salvation which the Gospel brings to the world, Hebrew 2.3. and thence it is called the Word of Salvation, Acts 13.26. the Way of Salvation, Acts 16.17. the Gospel of Salvation, Ephesians 1.13.
For can we imagine any end more noble that any doctrine can aim at than this? Supposing the common principles of all Religion to be true, viz. the Being of God,
For can we imagine any end more noble that any Doctrine can aim At than this? Supposing the Common principles of all Religion to be true, viz. the Being of God,
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and Immortality of our Souls, there can be nothing more becoming that God to discover, or those Souls to be imployed about, than the way to a blessed immortality.
and Immortality of our Souls, there can be nothing more becoming that God to discover, or those Souls to be employed about, than the Way to a blessed immortality.
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And if we admire those discourses of the Heathen Philosophers, wherein they speak more darkly and obscurely concerning those things, what admiration doth the Gospel deserve, which hath brought life and immortality to light? If we commend the vertuous Heathens, who according to those short and obscure notices which they had of God and themselves, sought to make the world any thing the better for their being in it, what infinitely greater esteem do those blessed Apostles deserve, who accounted not their own lives dear to them that they might make even their enemies happy? If those mens memories be dear to us who sacrifice their lives and fortunes for the sake of the Country they belong to, shall not those be much more so who have done it for the good of the whole world? Such who chearfully suffered death while they were teaching men the way to an eternal life,
And if we admire those discourses of the Heathen Philosophers, wherein they speak more darkly and obscurely Concerning those things, what admiration does the Gospel deserve, which hath brought life and immortality to Light? If we commend the virtuous heathens, who according to those short and Obscure notices which they had of God and themselves, sought to make the world any thing the better for their being in it, what infinitely greater esteem do those blessed Apostles deserve, who accounted not their own lives dear to them that they might make even their enemies happy? If those men's memories be dear to us who sacrifice their lives and fortune's for the sake of the Country they belong to, shall not those be much more so who have done it for the good of the Whole world? Such who cheerfully suffered death while they were teaching men the Way to an Eternal life,
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Such who did as far out-go any of the admired Heroes of the Heathens, as the purging the World from sin is of greater consequence than cleansing an Augoean Stable from the filth of it,
Such who did as Far outgo any of the admired Heroes of the heathens, as the purging the World from since is of greater consequence than cleansing an Augoean Stable from the filth of it,
If a Smith's forge, and a Woman's distaffe, if teaching men the noble arts of fighting and cheating one another were such rare inventions, that they only became some of the most celebrated Deities, which the grave and demure Romans thought fit to worship;
If a Smith's forge, and a Woman's distaff, if teaching men the noble arts of fighting and cheating one Another were such rare Inventions, that they only became Some of the most celebrated Deities, which the grave and demure Romans Thought fit to worship;
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and to bring them to the service of the true and ever-living God, who had discovered so much goodness to the world in making his Son a propitiation for the sins of it.
and to bring them to the service of the true and everliving God, who had discovered so much Goodness to the world in making his Son a propitiation for the Sins of it.
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than any which the subtilty of the Greeks, or wisdom of the Romans could ever pretend to concerning any of their Deities? Thus we see the excellent end of our Religion was that which made St. Paul so far from being ashamed of it;
than any which the subtlety of the Greeks, or Wisdom of the Romans could ever pretend to Concerning any of their Deities? Thus we see the excellent end of our Religion was that which made Saint Paul so Far from being ashamed of it;
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If to talk boldly against Heaven, to affront God in calling him to witness their great impieties by frequent oaths, to sin bravely and with the highest confidence, to mock at such who are yet more modest in their debaucheries, were not to be ashamed of the Gospel of Christ, we might find St. Pauls enough in the Age we live in,
If to talk boldly against Heaven, to affront God in calling him to witness their great impieties by frequent Oaths, to sin bravely and with the highest confidence, to mock At such who Are yet more modest in their debaucheries, were not to be ashamed of the Gospel of christ, we might find Saint Paul's enough in the Age we live in,
But this is rather the utmost endeavour to put Religion out of countenance, and make the Gospel it self blush and be ashamed, that ever such boldfaced impieties should be committed by men under the profession of it,
But this is rather the utmost endeavour to put Religion out of countenance, and make the Gospel it self blush and be ashamed, that ever such boldfaced impieties should be committed by men under the profession of it,
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For certainly nothing can argue a greater meanness of spirit, than whi•e wicked and profane persons are not ashamed of that which unavoidably tends to their ruine,
For Certainly nothing can argue a greater meanness of Spirit, than whi•e wicked and profane Persons Are not ashamed of that which avoidable tends to their ruin,
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and a future life, which we ought to have, we shall not trouble our selves much with the Atheistical scoffs and drollery of profane persons, who while they deride and despise Religion, do but laugh themselves into eternal misery.
and a future life, which we ought to have, we shall not trouble our selves much with the Atheistical scoffs and drollery of profane Persons, who while they deride and despise Religion, do but laugh themselves into Eternal misery.
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If the world had been acquainted with any doctrine before which had been sufficient for the purposes the Gospel was designed for, there would have been no such necessity of propagating it among men;
If the world had been acquainted with any Doctrine before which had been sufficient for the Purposes the Gospel was designed for, there would have been no such necessity of propagating it among men;
it had not been consistent with the wisdom or goodness of God to have imploy'd so many persons, with the loss of their lives, to declare the doctrine of Christ to the World.
it had not been consistent with the Wisdom or Goodness of God to have employed so many Persons, with the loss of their lives, to declare the Doctrine of christ to the World.
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So that if Christianity be true, it must be thought necessary to salvation, for the necessity of it was declared by those who were the instruments of confirming the truth of it.
So that if Christianity be true, it must be Thought necessary to salvation, for the necessity of it was declared by those who were the Instruments of confirming the truth of it.
and yet from the Principles of Natural Religion did reform their lives, in hopes of a future felicity (if any such there were) but whether there were not a necessity of such a Doctrine as the Gospel is to be discover'd to the world, in order to the reformation of it? For some very few persons either through the goodness of their natures, the advantage of their education,
and yet from the Principles of Natural Religion did reform their lives, in hope's of a future felicity (if any such there were) but whither there were not a necessity of such a Doctrine as the Gospel is to be discovered to the world, in order to the Reformation of it? For Some very few Persons either through the Goodness of their nature's, the advantage of their education,
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But when we consider the state of the World at that time when Christianity was first made known to it, we may easily see how insufficient the common Principles of Religion were from working a reformation in it,
But when we Consider the state of the World At that time when Christianity was First made known to it, we may Easily see how insufficient the Common Principles of Religion were from working a Reformation in it,
when notwithstanding them mankind was so generally lapsed into Idolatry and Vice, that hardly any can be instanced in in the Heathen World, who had escaped both of them.
when notwithstanding them mankind was so generally lapsed into Idolatry and Vice, that hardly any can be instanced in in the Heathen World, who had escaped both of them.
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And there was so near an affinity between both these, that they who were ingaged in the rites of their Idolatry, could hardly keep themselves free from the intanglements of vice;
And there was so near an affinity between both these, that they who were engaged in the Rites of their Idolatry, could hardly keep themselves free from the entanglements of vice;
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not only because many of their villanies were practised as part of their Religion, (and there was little hopes certainly of their being good, who could not be Religious without being bad but because the very Gods they worship were represented to be as bad as themselves.
not only Because many of their villainies were practised as part of their Religion, (and there was little hope's Certainly of their being good, who could not be Religious without being bad but Because the very God's they worship were represented to be as bad as themselves.
for it grows fast enough without it) it could not be done more successfully than by worshipping those for Gods, who did such things which good men would abhorr to think of.
for it grows fast enough without it) it could not be done more successfully than by worshipping those for God's, who did such things which good men would abhor to think of.
as our Apostle at large proves in the remainder of this chap•er, wherein he shews, that though they had means enough of knowing the Eternal God and Providence,
as our Apostle At large Proves in the remainder of this chap•er, wherein he shows, that though they had means enough of knowing the Eternal God and Providence,
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I know it will be here objected, that though the generality of men were bad then (as when were they otherwise) yet the Heathens had a kind of Apostles among them, viz. the Philosophers, who sought to amend the manners of men by the moral instructions they gave them;
I know it will be Here objected, that though the generality of men were bad then (as when were they otherwise) yet the heathens had a kind of Apostles among them, viz. the Philosophers, who sought to amend the manners of men by the moral instructions they gave them;
To which I answer, That our business is not now to enquire whe•her there hath not been an incomparably greater advantage to the world by Christianity, in the reforming mens lives,
To which I answer, That our business is not now to inquire whe•her there hath not been an incomparably greater advantage to the world by Christianity, in the reforming men's lives,
but whether these, taking them in the fairest dress, were so sufficient for the bringing men to eternal happiness, that there needed not any such Doctrine as Christianity, be published for that end? And there are two great things we may charge the best of their discourses with an insufficiency in,
but whither these, taking them in the Fairest dress, were so sufficient for the bringing men to Eternal happiness, that there needed not any such Doctrine as Christianity, be published for that end? And there Are two great things we may charge the best of their discourses with an insufficiency in,
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But how was it possible for the World to be reform'd by such wise Apostles (if they must be called so) who are perpetually disputing among themselves about those things which were the most necessary •oundations of all Vertue and Religion? As though the best Arguments they had to prove their Souls immortal, was because their Disputes about them were so.
But how was it possible for the World to be reformed by such wise Apostles (if they must be called so) who Are perpetually disputing among themselves about those things which were the most necessary •oundations of all Virtue and Religion? As though the best Arguments they had to prove their Souls immortal, was Because their Disputes about them were so.
which was an unavoidable consequence of the way they proceeded in, for offering at no such way of proof as Christianity doth, they rather taught Men to dispute, than to live eternally.
which was an unavoidable consequence of the Way they proceeded in, for offering At no such Way of proof as Christianity does, they rather taught Men to dispute, than to live eternally.
whether the arguments used by them, did not rather hinder assent, than perswade to it? and it seems probable that the honest minded illiterate Heathens believed those things more firmly than the greatest Philosophers.
whither the Arguments used by them, did not rather hinder assent, than persuade to it? and it seems probable that the honest minded illiterate heathens believed those things more firmly than the greatest Philosophers.
For plain truths lose much of their weight, when they are rarify'd into subtilties, and their strength is impaired when they are spun into too fine a thread.
For plain truths loose much of their weight, when they Are rarified into subtleties, and their strength is impaired when they Are spun into too fine a thread.
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The natural sense of good and evil in Men is o•ttimes dulled by disputes, and only awakned by a powerful representation of an infinite Being, and a future Judgment:
The natural sense of good and evil in Men is o•ttimes dulled by disputes, and only awakened by a powerful representation of an infinite Being, and a future Judgement:
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2. But let us suppose the arguments certain and suitable, yet what sufficient motives or encouragements could they give to lead a holy and vertuous life, who after all their endeavours to perswade others, remain'd so uncertain themselves as to a future happiness? So Tully tells us of Socrates himself when he was just dying, That he told his friends, that only the Gods knew whether it was fitter for men to live or die,
2. But let us suppose the Arguments certain and suitable, yet what sufficient motives or encouragements could they give to led a holy and virtuous life, who After all their endeavours to persuade Others, remained so uncertain themselves as to a future happiness? So Tully tells us of Socrates himself when he was just dying, That he told his Friends, that only the God's knew whither it was fitter for men to live or die,
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And although some would excuse this as his usual way of disputing, yet of all times one would think it was fittest for him then to declare his mind in the most express terms, not only for the full vindication of himself,
And although Some would excuse this as his usual Way of disputing, yet of all times one would think it was Fittest for him then to declare his mind in the most express terms, not only for the full vindication of himself,
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We are sure, Christianity proceeds on those terms, that if a future happiness be supposed uncertain, it declares expresly there can be no sufficient reason given for men to part with the conveniencies of this present life;
We Are sure, Christianity proceeds on those terms, that if a future happiness be supposed uncertain, it declares expressly there can be no sufficient reason given for men to part with the Conveniences of this present life;
So that he was certainly the wisest man among the Heathens, who concluded, that we ought to expect a higher Master to teach us these things, and to acquaint us with the happiness of a future life.
So that he was Certainly the Wisest man among the heathens, who concluded, that we ought to expect a higher Master to teach us these things, and to acquaint us with the happiness of a future life.
why was it so long before it was discovered ? Because God would thereby discover the insufficiency of all the means the wit of man could find out to reform the world, without this.
why was it so long before it was discovered? Because God would thereby discover the insufficiency of all the means the wit of man could find out to reform the world, without this.
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And that leads to the Second thing implyed, which is the peculiar efficacy of the Gospel for promoting mens salvation, for it is the power of God to Salvation, and that will appear, by considering how many ways the power of God is engaged in it.
And that leads to the Second thing employed, which is the peculiar efficacy of the Gospel for promoting men's salvation, for it is the power of God to Salvation, and that will appear, by considering how many ways the power of God is engaged in it.
These three especially. 1. In confirmation of the Truth of it. 2. In the admirable Effects of it in the World. 3. In the divine Assistance which is promised to those who embrace it.
These three especially. 1. In confirmation of the Truth of it. 2. In the admirable Effects of it in the World. 3. In the divine Assistance which is promised to those who embrace it.
For the World was grown so uncertain, as to the grand foundations of Religion, that the same power was requisite now to settle the World, which was at first for the framing of it.
For the World was grown so uncertain, as to the grand foundations of Religion, that the same power was requisite now to settle the World, which was At First for the framing of it.
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but that which I shall particularly instance in, as the great effect of divine power, and confirmation of our Religion, was his Resurrection from the dead.
but that which I shall particularly instance in, as the great Effect of divine power, and confirmation of our Religion, was his Resurrection from the dead.
For, as our Apostle saith, Rom. 1.4. Christ was declared to be the Son of God with power according to the Spirit of Holiness, by the Resurrection from the dead.
For, as our Apostle Says, Rom. 1.4. christ was declared to be the Son of God with power according to the Spirit of Holiness, by the Resurrection from the dead.
and no greater evidence could be given to the World of a divine power, since both Iews and Gentiles agreed in this, that such a thing could not be effected but by an immediate hand of God.
and no greater evidence could be given to the World of a divine power, since both Iews and Gentiles agreed in this, that such a thing could not be effected but by an immediate hand of God.
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and since nothing of that nature hath ever happened since our Saviour's resurrection, it only lets us know what credulous men in other things the greatest infidels as to Religion are.
and since nothing of that nature hath ever happened since our Saviour's resurrection, it only lets us know what credulous men in other things the greatest Infidels as to Religion Are.
As appears by the Apostle's Interrogation, Why should it be thought a thing incredible with you, that God should raise the dead? Act. 26.8. This was therefore judged on both sides to be a matter of so great importance, that all the disputes concerning Christian Religion were resolved into this.
As appears by the Apostle's Interrogation, Why should it be Thought a thing incredible with you, that God should raise the dead? Act. 26.8. This was Therefore judged on both sides to be a matter of so great importance, that all the disputes Concerning Christian Religion were resolved into this.
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Yea in all parts of the Roman Empire, where the Christians came, they so increased and multiplied, that thereby it appeared that God had given a Benediction to his new Creation suitable to what he gave to the first.
Yea in all parts of the Roman Empire, where the Christians Come, they so increased and multiplied, that thereby it appeared that God had given a Benediction to his new Creation suitable to what he gave to the First.
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So that within the compass of not a hundred years after our Saviour's death, the World might admire to see it self so strangely changed from what it was.
So that within the compass of not a hundred Years After our Saviour's death, the World might admire to see it self so strangely changed from what it was.
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The Temple at Hierusalem destroy'd, and the Iews under a sadder dispersion than ever, and rendred uncapable of continuing their former Worship of God there:
The Temple At Jerusalem destroyed, and the Iews under a sadder dispersion than ever, and rendered uncapable of Continuing their former Worship of God there:
the Heathen Temples unfrequented, the Gods derided, the Oracles ceased, the Philosophers puzzled, the Magistrates disheartned by their fruitless cruelties,
the Heathen Temples unfrequented, the God's derided, the Oracles ceased, the Philosophers puzzled, the Magistrates disheartened by their fruitless cruelties,
and all this done by a few Christians who came and preached to the World Righteousness, Temperance, and a Iudgment to come, whereof God had given assurance to the World, by raising one Iesus from the dead.
and all this done by a few Christians who Come and preached to the World Righteousness, Temperance, and a Judgement to come, whereof God had given assurance to the World, by raising one Iesus from the dead.
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And all this effected not by the power of Wit and Eloquence, not by the force and violence of rebellious subjects, not by men of hot and giddy brains,
And all this effected not by the power of Wit and Eloquence, not by the force and violence of rebellious subject's, not by men of hight and giddy brains,
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but by men sober, just, humble and meek in all their carriages, but withal such as might never have been heard of in the world, had not this Doctrine made them famous.
but by men Sobrium, just, humble and meek in all their carriages, but withal such as might never have been herd of in the world, had not this Doctrine made them famous.
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What could this then be imputed to less than a Divine Power, which by effectual and secret ways carries on its own design against all the force and wit of men.
What could this then be imputed to less than a Divine Power, which by effectual and secret ways carries on its own Design against all the force and wit of men.
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but if it be of God, ye cannot overthrow it, lest haply ye be found to fight against God. Act. 5.38, 39. 3. In the Divine Assistance which is promised to those who embrace it:
but if it be of God, you cannot overthrow it, lest haply you be found to fight against God. Act. 5.38, 39. 3. In the Divine Assistance which is promised to those who embrace it:
in which respect it is properly the power of God to salvation; and therein far beyond what the Philosophers could promise to any who embraced their opinions.
in which respect it is properly the power of God to salvation; and therein Far beyond what the Philosophers could promise to any who embraced their opinions.
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For, the Gospel doth not only discover the necessity of a Principle superiour to Nature, which we call Grace, in order to the fitting our souls for their future happiness,
For, the Gospel does not only discover the necessity of a Principle superior to Nature, which we call Grace, in order to the fitting our Souls for their future happiness,
and renewing of the Holy Ghost, which he shed on us abundantly through Christ our Saviour, Titus 3.5. There being nothing in humane nature which could oblige God, to give to Mankind that assistance of his grace whereby they are enabled to work out this salvation the Gospel is designed for, with fear and trembling.
and renewing of the Holy Ghost, which he shed on us abundantly through christ our Saviour, Titus 3.5. There being nothing in humane nature which could oblige God, to give to Mankind that assistance of his grace whereby they Are enabled to work out this salvation the Gospel is designed for, with Fear and trembling.
So there were some in St. Augustin 's time, I could wish there were none in ours, who thought nothing necessary to salvation but a strong Faith, let their lives be what they pleased.
So there were Some in Saint Augustin is time, I could wish there were none in ours, who Thought nothing necessary to salvation but a strong Faith, let their lives be what they pleased.
But this is so repugnant to the main design of Christian Religion, that they who think themselves the strongest Believers, are certainly the weakest, and most ungrounded.
But this is so repugnant to the main Design of Christian Religion, that they who think themselves the Strongest Believers, Are Certainly the Weakest, and most ungrounded.
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If they did believe that Christ came into the world to reform it, and make it better, that the wrath of God is now revealed from Heaven against all unrighteousness, as well as that the just by Faith shall live, that the design of all that love of Christ, which is shewn to the World, is to deliver them from the hand of their enemies, that they might serve him in righteousness and holiness all the days of their lives, they could never imagine, that salvation is entailed by the Gospel on a mighty confidence or vehement perswasion of what Christ hath done and suffer'd for them.
If they did believe that christ Come into the world to reform it, and make it better, that the wrath of God is now revealed from Heaven against all unrighteousness, as well as that the just by Faith shall live, that the Design of all that love of christ, which is shown to the World, is to deliver them from the hand of their enemies, that they might serve him in righteousness and holiness all the days of their lives, they could never imagine, that salvation is entailed by the Gospel on a mighty confidence or vehement persuasion of what christ hath done and suffered for them.
whether God will pardon the sins of men upon any other terms than those which are declared in the Christian Religion, the former he calls Works, and the latter Faith.
whither God will pardon the Sins of men upon any other terms than those which Are declared in the Christian Religion, the former he calls Works, and the latter Faith.
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I know, the subtilty of later times hath made St. Paul dispute in the matter of justification, not as one bred up at the feet of Gamaliel, but of the Master of the Sentences; but men did not then understand their Religion at all the worse because it was plain and easie;
I know, the subtlety of later times hath made Saint Paul dispute in the matter of justification, not as one bred up At the feet of Gamaliel, but of the Master of the Sentences; but men did not then understand their Religion At all the Worse Because it was plain and easy;
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The Apostle makes the same terms of justification and of salvation, for as he saith elsewhere, We are justified by Faith, he saith here, the Gospel is the power of God to Salvation to every one that believes ;
The Apostle makes the same terms of justification and of salvation, for as he Says elsewhere, We Are justified by Faith, he Says Here, the Gospel is the power of God to Salvation to every one that believes;
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if therefore a single act of Faith be sufficient for one, why not for the other also? But if believing here be taken in a more large and comprehensive sense,
if Therefore a single act of Faith be sufficient for one, why not for the other also? But if believing Here be taken in a more large and comprehensive sense,
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why should it not be taken so in the subsequent discourse of the Apostle? For we are to observe that St. Paul in this Epistle is not disputing against any sort of Christians that thought to be saved by their obedience to the Gospel from the assistance of divine grace;
why should it not be taken so in the subsequent discourse of the Apostle? For we Are to observe that Saint Paul in this Epistle is not disputing against any sort of Christians that Thought to be saved by their Obedience to the Gospel from the assistance of divine grace;
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or that imaginary Covenant of Works, which the Iews fancied to themselves (for it will be a very hard matter to prove that ever God entred into a Covenant of Works with fallen Man, which he knew it was impossible for him to observe) but they were so highly opinionated of themselves,
or that imaginary Covenant of Works, which the Iews fancied to themselves (for it will be a very hard matter to prove that ever God entered into a Covenant of Works with fallen Man, which he knew it was impossible for him to observe) but they were so highly opinionated of themselves,
and of those legal observations which were among them, that they thought by vertue of them they could merit so much favour at God's hands, that there was no need of any other sacrifice,
and of those Legal observations which were among them, that they Thought by virtue of them they could merit so much favour At God's hands, that there was no need of any other sacrifice,
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Against these therefore the Apostle proves, that if they hoped for happiness upon such strict terms, they laid only a foundation of boasting if they did all which God required,
Against these Therefore the Apostle Proves, that if they hoped for happiness upon such strict terms, they laid only a Foundation of boasting if they did all which God required,
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so that all those who perform that, though they live not in the nice observance of the Law of Moses, shall not need to fear the penalty of their sins in another life.
so that all those who perform that, though they live not in the Nicaenae observance of the Law of Moses, shall not need to Fear the penalty of their Sins in Another life.
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all the justification we have here is only declarative from God, but so as to give a right to us, by vertue whereof we are assured, that God will not only not exercise his utmost rigour,
all the justification we have Here is only declarative from God, but so as to give a right to us, by virtue whereof we Are assured, that God will not only not exercise his utmost rigour,
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So that our compleat justification and salvation go both upon the same terms, and the same Faith which is sufficient for one, must be sufficient for the other also.
So that our complete justification and salvation go both upon the same terms, and the same Faith which is sufficient for one, must be sufficient for the other also.
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What care then ought men to take, lest by mis-understanding the notion of Believing, so much spoken of as the condition of our salvation, they live in a neglect of that holy obedience which the Gospel requires,
What care then ought men to take, lest by misunderstanding the notion of Believing, so much spoken of as the condition of our salvation, they live in a neglect of that holy Obedience which the Gospel requires,
And such of all others, I grant, have reason to acknowledge the irresistable power of Divine Grace, which enables them to obey the will of God against the dictates of their own judgments.
And such of all Others, I grant, have reason to acknowledge the irresistible power of Divine Grace, which enables them to obey the will of God against the dictates of their own Judgments.
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yet if we sincerely apply our selves to do the will of God, we have as great assurance as may be, that we shall be kept by the power of God through Faith unto Salvation.
yet if we sincerely apply our selves to do the will of God, we have as great assurance as may be, that we shall be kept by the power of God through Faith unto Salvation.
WHen the wise and eternal Counsels of Heaven concerning the salvation of Mankind by the death of the Son of God, were first declared to the World by his own appearance and preaching in it ▪ nothing could be more reasonably expected,
WHen the wise and Eternal Counsels of Heaven Concerning the salvation of Mankind by the death of the Son of God, were First declared to the World by his own appearance and preaching in it ▪ nothing could be more reasonably expected,
than that the dignity of his Person, the authority of his Doctrine, and the excellency of his Life, should have perswaded those whom he appeared among, to such an admiration of his Person,
than that the dignity of his Person, the Authority of his Doctrine, and the excellency of his Life, should have persuaded those whom he appeared among, to such an admiration of his Person,
there was never any person appeared in any degree comparable to him, never any Message declared which might challenge so welcome an entertainment •rom men,
there was never any person appeared in any degree comparable to him, never any Message declared which might challenge so welcome an entertainment •rom men,
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and reconciliation with God upon the most easie and reasonable terms, if to purge the degenerate World from all its impurities by a Doctrine as holy as the Author of it;
and reconciliation with God upon the most easy and reasonable terms, if to purge the degenerate World from all its Impurities by a Doctrine as holy as the Author of it;
And that by those whose interest was more concerned in the consequence of these things, than himself could be in all the affronts and injuries he underwent from men:
And that by those whose Interest was more concerned in the consequence of these things, than himself could be in all the affronts and injuries he underwent from men:
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For the more the indignities, the greater the shame, the sharper the su•ferings which he did undergo, the higher was the honour and glory which he was advanced to:
For the more the indignities, the greater the shame, the sharper the su•ferings which he did undergo, the higher was the honour and glory which he was advanced to:
but the more obliging the instances of his kindness were, the greater the salvation that was tendred by him, the more prevailing the motives were for the entertainment of his Doctrine, the more exemplary and severe will the punishment be of all those who reject it.
but the more obliging the instances of his kindness were, the greater the salvation that was tendered by him, the more prevailing the motives were for the entertainment of his Doctrine, the more exemplary and severe will the punishment be of all those who reject it.
For it is very agreeable to those eternal Laws of Justice by which God governs the world, that the punishment should arise proportionably to the greatness of the mercies despised:
For it is very agreeable to those Eternal Laws of justice by which God governs the world, that the punishment should arise proportionably to the greatness of the Mercies despised:
and therefore although the Scripture be very sparing in telling us what the state of those persons shall be in another life who never heard of the Gospel;
and Therefore although the Scripture be very sparing in telling us what the state of those Persons shall be in Another life who never herd of the Gospel;
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yet for those who do, and despise it, it tells us plainly, that an eternal misery is the just desert of those to whom an eternal happiness was offered, and yet neglected by them.
yet for those who do, and despise it, it tells us plainly, that an Eternal misery is the just desert of those to whom an Eternal happiness was offered, and yet neglected by them.
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and therefore our Blessed Saviour, who never mention'd punishment but with a design to keep men from it, declares it frequently, that the punishment of those persons and places would be most intolerable, who have received,
and Therefore our Blessed Saviour, who never mentioned punishment but with a Design to keep men from it, declares it frequently, that the punishment of those Persons and places would be most intolerable, who have received,
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But lest we should think that all this black scene of misery was only designed for those who were the Actors in that dolefull Tragedy of our Saviour's sufferings:
But lest we should think that all this black scene of misery was only designed for those who were the Actors in that doleful Tragedy of our Saviour's sufferings:
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For it is nothing but the common flattery and self-deceit of humane nature, which makes any imagine, that though they do not now either believe or obey the Gospel;
For it is nothing but the Common flattery and self-deceit of humane nature, which makes any imagine, that though they do not now either believe or obey the Gospel;
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For the same disposition of mind which makes them now slight that Doctrine which is delivered to them by them that heard him, would have made them slight the Person as well as the Doctrine,
For the same disposition of mind which makes them now slight that Doctrine which is Delivered to them by them that herd him, would have made them slight the Person as well as the Doctrine,
especially since God hath provided so abundantly for the assurance of our Faith, by the miraculous and powerfull demonstration of that divine spirit which did accompany those who were the first publishers of this Doctrine to the world.
especially since God hath provided so abundantly for the assurance of our Faith, by the miraculous and powerful demonstration of that divine Spirit which did accompany those who were the First publishers of this Doctrine to the world.
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So that the miraculous gifts of the Holy Ghost, falling upon the Apostles, and the many signs and wonders which were wrought by them, were the great testimony of God to the world, that these were the persons imployed by himself to decla•e that Doctrine whereon the eternal salvation of Mankind did depend.
So that the miraculous Gifts of the Holy Ghost, falling upon the Apostles, and the many Signs and wonders which were wrought by them, were the great testimony of God to the world, that these were the Persons employed by himself to decla•e that Doctrine whereon the Eternal salvation of Mankind did depend.
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And since we have so lately acknowledged the truth of this testimony which God gave to the Apostles, by the solemn celebration of that glorious descent of the Holy Ghost upon them on the day of Pentecost, that which naturally follows from it is, the great care we ought to take,
And since we have so lately acknowledged the truth of this testimony which God gave to the Apostles, by the solemn celebration of that glorious descent of the Holy Ghost upon them on the day of Pentecost, that which naturally follows from it is, the great care we ought to take,
lest we be found guilty of neglecting that great salvation which is offered to us in that Doctrine which was attested in so eminent a manner by God himself; and that from the consideration of our own danger;
lest we be found guilty of neglecting that great salvation which is offered to us in that Doctrine which was attested in so eminent a manner by God himself; and that from the consideration of our own danger;
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I need not tell this Auditory how forcible the Negative is, which is expressed by such an interrogation which appeals to the judgment of all who hear it,
I need not tell this Auditory how forcible the Negative is, which is expressed by such an interrogation which appeals to the judgement of all who hear it,
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or if through too great a love of the pleasures of sin, or a secure and careless temper of mind, you regard not the doing what Christianity requires to make you happy;
or if through too great a love of the pleasures of since, or a secure and careless temper of mind, you regard not the doing what Christianity requires to make you happy;
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for if God were so severe against the violation of a far meaner institution, viz. of the Law of Moses, insomuch that every contempt and disobedience did receive a just recompence of reward,
for if God were so severe against the violation of a Far meaner Institution, viz. of the Law of Moses, insomuch that every contempt and disobedience did receive a just recompense of reward,
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and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing, and hath done despite unto the Spirit of Grace? This is a sad subject,
and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing, and hath done despite unto the Spirit of Grace? This is a sad Subject,
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In our Saviours time there were several •orts of those who shewed their dis-esteem of him, some that were so enraged against him, that they contrive all ways for his disgrace and punishment, others could hear him with patience, but the cares of this World, the deceitfulness of Riches,
In our Saviors time there were several •orts of those who showed their disesteem of him, Some that were so enraged against him, that they contrive all ways for his disgrace and punishment, Others could hear him with patience, but the Cares of this World, the deceitfulness of Riches,
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as well as those who offered all the injuries and affronts to his servants that invited them, v. 6. And as it was in the days of our Saviour, so it is now;
as well as those who offered all the injuries and affronts to his Servants that invited them, v. 6. And as it was in the days of our Saviour, so it is now;
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I wish we could say it were otherwise now, that a sensual and voluptuous, an easie and a careless life in some, that ambition and the restless pursuit after the honour and riches of the world in others, that a profane wit,
I wish we could say it were otherwise now, that a sensual and voluptuous, an easy and a careless life in Some, that ambition and the restless pursuit After the honour and riches of the world in Others, that a profane wit,
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and a contempt of all that is serious in those that think themselves too great to be Religious, did not enervate the force of Christianity upon their minds,
and a contempt of all that is serious in those that think themselves too great to be Religious, did not enervate the force of Christianity upon their minds,
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But is the case of such men grown so desperate that no remedy can work upon them? hath the love of sin and the world so far intoxicated them, that no reason or consideration whatever can awaken them? have they hardned themselves against all the power of divine Truths with a resolution as strong as death,
But is the case of such men grown so desperate that no remedy can work upon them? hath the love of since and the world so Far intoxicated them, that no reason or consideration whatever can awaken them? have they hardened themselves against all the power of divine Truths with a resolution as strong as death,
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For, whatever the mind of man can imagine necessary in order to its own happiness, in its present fallen and degenerate condition, is abundantly provided for by the Gospel of Christ.
For, whatever the mind of man can imagine necessary in order to its own happiness, in its present fallen and degenerate condition, is abundantly provided for by the Gospel of christ.
For, man was so wholly lost as to his own felicity, that among the ruins and decays of his Nature, he could not pick up so much as the perfect Image and Idea of his own happiness;
For, man was so wholly lost as to his own felicity, that among the ruins and decays of his Nature, he could not pick up so much as the perfect Image and Idea of his own happiness;
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when he reflects upon himself, he finds himself such a confused mass of folly and weakness, that he can never imagine that so noble a design should have its ground-work laid upon so course a Being.
when he reflects upon himself, he finds himself such a confused mass of folly and weakness, that he can never imagine that so noble a Design should have its groundwork laid upon so course a Being.
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Sometimes he admires the brave shews, and the Pomp and Gallantry of the World, and thinks nothing comparable to a glorious outside, and a great train of attendants sometimes he raises himself,
Sometime he admires the brave shows, and the Pomp and Gallantry of the World, and thinks nothing comparable to a glorious outside, and a great train of attendants sometime he raises himself,
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But supposing that the true image of his happ•ness should drop down from Heaven and by the place from whence it fel• should c•nclude where the thing it 〈 ◊ 〉 is to be sound;
But supposing that the true image of his happ•ness should drop down from Heaven and by the place from whence it fel• should c•nclude where the thing it 〈 ◊ 〉 is to be found;
there we have the most agreeable and setled notion and Idea of it, the most large and free offers of divine goodness in order to it, the greatest assurance that these things did immediately proceed from God,
there we have the most agreeable and settled notion and Idea of it, the most large and free offers of divine Goodness in order to it, the greatest assurance that these things did immediately proceed from God,
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He never tells his Disciples they may have satisfaction here if they lie upon their beds of Down with their heads full of tormenting cares, that the pleasure of humane life lies in the gratifications of the senses,
He never tells his Disciples they may have satisfaction Here if they lie upon their Beds of Down with their Heads full of tormenting Cares, that the pleasure of humane life lies in the gratifications of the Senses,
For those above all other persons whom our Saviour calls Blessed, in the beginning of that excellent Abstract of Christianity, his Sermon on the Mount, are, not the rich and great men of the world,
For those above all other Persons whom our Saviour calls Blessed, in the beginning of that excellent Abstract of Christianity, his Sermon on the Mount, Are, not the rich and great men of the world,
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Not those, who are ready enough to give, but unable to bear affronts, that think the lives of men a sacrifice small enough for any words of disgrace which they have given them;
Not those, who Are ready enough to give, but unable to bear affronts, that think the lives of men a sacrifice small enough for any words of disgrace which they have given them;
but such who make righteousness and goodness their meat and drink, that which they hunger and thirst after, and take as much pleasure in as the most voluptuous Epicure in his greatest dainties:
but such who make righteousness and Goodness their meat and drink, that which they hunger and thirst After, and take as much pleasure in as the most voluptuous Epicure in his greatest dainties:
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Lastly, not those, who will do any thing rather than suffer, or if they suffer it shall be for any thing rather than righteousness, to uphold a party, or maintain a discontented faction;
Lastly, not those, who will do any thing rather than suffer, or if they suffer it shall be for any thing rather than righteousness, to uphold a party, or maintain a discontented faction;
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but if they meet with reproaches and persecutions in it, they welcome them, as the harbingers of their future reward, the expectation of which makes the worst condition not only tolerable but easie to them.
but if they meet with Reproaches and persecutions in it, they welcome them, as the harbingers of their future reward, the expectation of which makes the worst condition not only tolerable but easy to them.
but such whose never-failing fountain is above, and whither those small rivulets return, which fall down upon Earth to refresh the minds of men in their passage thither;
but such whose never-failing fountain is above, and whither those small rivulets return, which fallen down upon Earth to refresh the minds of men in their passage thither;
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as the assurance which Christ hath given us by his death and sufferings, it hath power and influence sufficient to bear up the minds of men, against all the vicissitudes of this present state.
as the assurance which christ hath given us by his death and sufferings, it hath power and influence sufficient to bear up the minds of men, against all the vicissitudes of this present state.
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were the impressions of Reason and Religion as powerful with Mankind as those of Folly and Wickedness are, we should never need complain much of the misery of our present state,
were the impressions of Reason and Religion as powerful with Mankind as those of Folly and Wickedness Are, we should never need complain much of the misery of our present state,
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But we have lost the command of our selves, and therefore our passions govern us; and as long as such furies drive us, no wonder if our ease be little.
But we have lost the command of our selves, and Therefore our passion govern us; and as long as such furies drive us, no wonder if our ease be little.
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When men began first to leave the uncertain speculations of Nature, and found themselves so out of order, that they thought the great care ought to be to regulate their own actions;
When men began First to leave the uncertain speculations of Nature, and found themselves so out of order, that they Thought the great care ought to be to regulate their own actions;
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and supposing the multiplication of Sects of Philosophers about these things as far as Varro thought it possible to 288. (although there never were so many,
and supposing the multiplication of Sects of Philosophers about these things as Far as Varro Thought it possible to 288. (although there never were so many,
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as Carneades call'd it, the many companions we have in misery, that could keep their passions from breaking out when a great occasion was presented them.
as Carneades called it, the many Sodales we have in misery, that could keep their passion from breaking out when a great occasion was presented them.
For he who had read all their discourses carefully, and was a great man himself, I mean Cicero, upon the death of his beloved daughter, was so far from being comforted by them, that he was fain to write a consolation for himself, in which the greatest cure (it may be) was the diversion he found in writing it.
For he who had read all their discourses carefully, and was a great man himself, I mean Cicero, upon the death of his Beloved daughter, was so Far from being comforted by them, that he was fain to write a consolation for himself, in which the greatest cure (it may be) was the diversion he found in writing it.
But supposing these things had gone much farther, and that all wise men could have governed their passions as to the troubles of this life (and certainly the truest wisdom lies in th•t) yet what had all this been to a prepararation for an eternal state, which they knew little of,
But supposing these things had gone much farther, and that all wise men could have governed their passion as to the Troubles of this life (and Certainly the Truest Wisdom lies in th•t) yet what had all this been to a prepararation for an Eternal state, which they knew little of,
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when, after all their rants about their wise man being happy in the bull of Phalaris, &c. they yet allow'd him to dispatch himself if he saw cause, which a wise man would never do,
when, After all their rants about their wise man being happy in the bull of Phalaris, etc. they yet allowed him to dispatch himself if he saw cause, which a wise man would never do,
all the considerations whatever could never have made mankind happy. But by the Gospel he hath taken away all suspicions and doubts concerning another state,
all the considerations whatever could never have made mankind happy. But by the Gospel he hath taken away all suspicions and doubts Concerning Another state,
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and upon a submission of our selves to his wise Providence, and a sincere obedience to his Laws, he hath promised eternal salvation in the life to come.
and upon a submission of our selves to his wise Providence, and a sincere Obedience to his Laws, he hath promised Eternal salvation in the life to come.
and was confirmed unto us by them that heard him, God also bearing them witness by signs and wonders, &c. Wherein we have all the satisfaction which the minds of reasonable men could desire as to these things:
and was confirmed unto us by them that herd him, God also bearing them witness by Signs and wonders, etc. Wherein we have all the satisfaction which the minds of reasonable men could desire as to these things:
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From whence it follows, that the foundation whereon our Faith stands, is nothing short of a divine testimony, which God gave to the truth of that revelation of his will;
From whence it follows, that the Foundation whereon our Faith Stands, is nothing short of a divine testimony, which God gave to the truth of that Revelation of his will;
so vain are the cavils of those who say, we have nothing but meer probabilities for our Faith, and do interpret that manner of proof which matters of fact are capable of, in a sense derogatory to the firmness of our Christian Faith.
so vain Are the cavils of those who say, we have nothing but mere probabilities for our Faith, and do interpret that manner of proof which matters of fact Are capable of, in a sense derogatory to the firmness of our Christian Faith.
if you ask, Why we believe that great salvation which the Gospel of•ers? the an•wer is, Because it was declared by our Lord, who neither could nor woul• deceive us:
if you ask, Why we believe that great salvation which the Gospel of•ers? the an•wer is, Because it was declared by our Lord, who neither could nor woul• deceive us:
But if you ask again, how can we know, that their testimony was infallible, since they were but men? he then resolves all into that, that God bare witness to them by signs and wonders,
But if you ask again, how can we know, that their testimony was infallible, since they were but men? he then resolves all into that, that God bore witness to them by Signs and wonders,
than those demonstrations of a divine power and presence which the Apostles were acted by? Those that cavil at this way of proof, would have done so at any other,
than those demonstrations of a divine power and presence which the Apostles were acted by? Those that cavil At this Way of proof, would have done so At any other,
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There are two passions, which are the great hinges of Government, viz. mens Hopes and Fears, and therefore all Laws have had their sanctions suitable to these two in Rewards and Punishments:
There Are two passion, which Are the great hinges of Government, viz. men's Hope's and Fears, and Therefore all Laws have had their sanctions suitable to these two in Rewards and Punishments:
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now there was never any reward which gave greater encouragement to hope, never any punishment which made fear more reasonable than those are which the Gospel proposes.
now there was never any reward which gave greater encouragement to hope, never any punishment which made Fear more reasonable than those Are which the Gospel proposes.
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Will ever that man be good, whom the hopes of Heaven will not make so? or will ever that man leave his sins whom the fears of Hell will not make to do it? What other arguments can we imagine should ever have that power and influence on mankind, which these may be reasonably supposed to have? Would you have God alter the methods of his Providence,
Will ever that man be good, whom the hope's of Heaven will not make so? or will ever that man leave his Sins whom the fears of Hell will not make to do it? What other Arguments can we imagine should ever have that power and influence on mankind, which these may be reasonably supposed to have? Would you have God altar the methods of his Providence,
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and give his rewards and punishments in this life? but if so, what exercise would there be of the patience, forbearance and goodness of God towards wicked men? must he do it as soon as ever men sin? then he would never try whether they would repent and grow better:
and give his rewards and punishments in this life? but if so, what exercise would there be of the patience, forbearance and Goodness of God towards wicked men? must he do it as soon as ever men sin? then he would never try whither they would Repent and grow better:
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must it be by utterly destroying them? that to persons, who might have time to sin the mean while, (supposing annihilation were all to be fear'd) would never have power enough to deter men from the height of their wickedness.
must it be by utterly destroying them? that to Persons, who might have time to sin the mean while, (supposing annihilation were all to be feared) would never have power enough to deter men from the height of their wickedness.
and this is that which the Gospel threatens to those that neglect their salvation, which it sometimes calls everlasting fire, sometimes the Worm that never dies, sometimes the wrath to come, sometimes everlasting destruction, all enough to fill the minds of men with horror at the apprehension;
and this is that which the Gospel threatens to those that neglect their salvation, which it sometime calls everlasting fire, sometime the Worm that never die, sometime the wrath to come, sometime everlasting destruction, all enough to fill the minds of men with horror At the apprehension;
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a happiness infinitely above the most ambitious hopes and glories of this world; wherein greatness is added to glory, weight to greatness, and eternity to them all;
a happiness infinitely above the most ambitious hope's and Glories of this world; wherein greatness is added to glory, weight to greatness, and eternity to them all;
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and the spirits of just men made perfect ? What more ravishing delight to the souls that are purged, and made glorious by the blood of the Lamb, than to be singing Hallelujahs to him that sits upon the Throne,
and the spirits of just men made perfect? What more ravishing delight to the Souls that Are purged, and made glorious by the blood of the Lamb, than to be singing Hallelujahs to him that sits upon the Throne,
and to the Lamb for ever and ever? How poor and low things are those which men hope for in this world, compared with that great salvation, which the Gospel makes so free a tender of? What a mean thing is it to be great in this world, to be honourable and rich, i. e. to be made the object of the envy of some, the malice of others,
and to the Lamb for ever and ever? How poor and low things Are those which men hope for in this world, compared with that great salvation, which the Gospel makes so free a tender of? What a mean thing is it to be great in this world, to be honourable and rich, i. e. to be made the Object of the envy of Some, the malice of Others,
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and after all this to be for ever miserable? But O the wisdom of a well-chosen happiness, that carries a man with contentment and peace through this life,
and After all this to be for ever miserable? But Oh the Wisdom of a well-chosen happiness, that carries a man with contentment and peace through this life,
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2. But I pray, what reason can be given, since God is so tender of our happiness, that we should neglect it our selves? which is the next thing to be spoken to.
2. But I pray, what reason can be given, since God is so tender of our happiness, that we should neglect it our selves? which is the next thing to be spoken to.
Such as are too mean, and unworthy our care, such as are so uncertain, that they will not recompence it, such as our own Interest is not at all concerned in;
Such as Are too mean, and unworthy our care, such as Are so uncertain, that they will not recompense it, such as our own Interest is not At all concerned in;
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1. Is it too mean an employment for you to mind the matters of your eternal welfare? Is Religion a beggarly and contemptible thing, that it doth not become the greatness of your minds to stoop to take any notice of it? Hath God lost his honour so much with you, that his service should be the object of mens scorn and contempt? But what is it which these brave spirits think a fit emplo•ment for themselves,
1. Is it too mean an employment for you to mind the matters of your Eternal welfare? Is Religion a beggarly and contemptible thing, that it does not become the greatness of your minds to stoop to take any notice of it? Hath God lost his honour so much with you, that his service should be the Object of men's scorn and contempt? But what is it which these brave spirits think a fit emplo•ment for themselves,
while they despise God and his Worship? Is it to be curiously dressed, and make a fine shew, to think the time better spent at the Glass than at their Devotions? These indeed are weighty imployments,
while they despise God and his Worship? Is it to be curiously dressed, and make a fine show, to think the time better spent At the Glass than At their Devotions? These indeed Are weighty employments,
Is it meerly to see Plays, and read Romances, and to be great admirers of that vain and frothy discourse which all persons account wit but those which have it? This is such an end of man's life which no Philosopher ever thought of.
Is it merely to see Plays, and read Romances, and to be great admirers of that vain and frothy discourse which all Persons account wit but those which have it? This is such an end of Man's life which no Philosopher ever Thought of.
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if we had any other name given us but that of Men. Or lastly, is it to have their minds taken up with the great affairs of the World, to be wise in considering, carefull in managing the publick interest of a Nation? This is an employment, I grant, fit for the greatest minds,
if we had any other name given us but that of Men. Or lastly, is it to have their minds taken up with the great affairs of the World, to be wise in considering, careful in managing the public Interest of a nation? This is an employment, I grant, fit for the greatest minds,
For the greatest wisdom is consistent with that, else Religion would be accounted folly, and I take it for granted, that it is never the truly wise man but the pretender that entertains any mean thoughts of Religion.
For the greatest Wisdom is consistent with that, Else Religion would be accounted folly, and I take it for granted, that it is never the truly wise man but the pretender that entertains any mean thoughts of Religion.
And such a one uses the publick Interest no better than he doth Religion, only for a shew to the world, that he may carry on his own designs the better.
And such a one uses the public Interest no better than he does Religion, only for a show to the world, that he may carry on his own designs the better.
whether to be just and sober, vertuous and good, be not more suitable to the design of humane Nature, than all the vanities and excesses, all the little arts and designs which men art apt to please themselves with? And if so, shall the eternal happiness which follows upon being good, make it less desirable to be so? No surely,
whither to be just and Sobrium, virtuous and good, be not more suitable to the Design of humane Nature, than all the vanities and Excesses, all the little arts and designs which men art apt to please themselves with? And if so, shall the Eternal happiness which follows upon being good, make it less desirable to be so? No surely,
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but if God had required any thing to make us happy, which had been as contrary to our present Interest as the Precepts of Christianity are agreeable to it;
but if God had required any thing to make us happy, which had been as contrary to our present Interest as the Precepts of Christianity Are agreeable to it;
2. Are these things so uncertain, that they are not fit for a wise man to be solicitous about them? if they will come with • little care, they will say, they are desirable but too much will unfit them for greater bus•ness? But do men believe these things to be true or not,
2. are these things so uncertain, that they Are not fit for a wise man to be solicitous about them? if they will come with • little care, they will say, they Are desirable but too much will unfit them for greater bus•ness? But doe men believe these things to be true or not,
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when they say thus? if they be true, why need they fear their uncertainty? if they be certain, what pain• and care can be too great about them since a little will never serve to obtai• them? Let but the care and diligence be proportionable to the greatness of the end,
when they say thus? if they be true, why need they Fear their uncertainty? if they be certain, what pain• and care can be too great about them since a little will never serve to obtai• them? Let but the care and diligence be proportionable to the greatness of the end,
What hinders you from being so convinced? Is it not a bad disposition of mind which makes you unwilling to enquire into them? examine things with a mind as free as you would have it, judge seriously according to the reason of things,
What hinders you from being so convinced? Is it not a bad disposition of mind which makes you unwilling to inquire into them? examine things with a mind as free as you would have it, judge seriously according to the reason of things,
And yet the great uncertainty of all the honours and riches of this world, never hinder the covetous or ambitious person from their great earnestness in pursuit of them.
And yet the great uncertainty of all the honours and riches of this world, never hinder the covetous or ambitious person from their great earnestness in pursuit of them.
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And shall not then all the mighty arguments which God himself hath made use of to confirm to us the certainty of a life to come, prevail upon us to look more seriously after it? Shall the unexpressible love of the Father, the unconceivable sufferings of the Son of God,
And shall not then all the mighty Arguments which God himself hath made use of to confirm to us the certainty of a life to come, prevail upon us to look more seriously After it? Shall the unexpressible love of the Father, the unconceivable sufferings of the Son of God,
3. But is not your Interest concerned in these things? Is it all one to you whether your souls be immortal or no? whether they live in eternal felicity,
3. But is not your Interest concerned in these things? Is it all one to you whither your Souls be immortal or no? whither they live in Eternal felicity,
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or unchangeable misery? Is it no more to you than to know what kind of Baubles are in request at the Indies, or whether the Customs of China or Iapan are the wiser, i. e. than the most trifling things,
or unchangeable misery? Is it no more to you than to know what kind of Baubles Are in request At the Indies, or whither the Customs of China or Iapan Are the Wiser, i. e. than the most trifling things,
But this is to absurd and unreasonable to suppose, that men should not think themselves concerned in their own eternal happiness and misery, that I shall not shew so much distrust of their understandings to speak any longer to it.
But this is to absurd and unreasonable to suppose, that men should not think themselves concerned in their own Eternal happiness and misery, that I shall not show so much distrust of their understandings to speak any longer to it.
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All hopes of escaping are taken away, which are only in that, which men neglect; and those who neglect their only way to salvation, must needs be miserable.
All hope's of escaping Are taken away, which Are only in that, which men neglect; and those who neglect their only Way to salvation, must needs be miserable.
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How can that man ever hope to be saved by him whose blood he despises and tramples under foot? What grace and favour can he expect from God, who hath done despight unto the Spirit of Grace? That hath cast away with reproach and contempt the greatest kindness and offers of Heaven.
How can that man ever hope to be saved by him whose blood he despises and tramples under foot? What grace and favour can he expect from God, who hath done despite unto the Spirit of Grace? That hath cast away with reproach and contempt the greatest kindness and offers of Heaven.
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if he lives in his sins, and yet continues to do so? God himself, in whose only pity our hopes are, hath irreversibly decreed that he will have no pity upon those, who despise his goodness, slight his threatnings, abuse his patience,
if he lives in his Sins, and yet continues to do so? God himself, in whose only pity our hope's Are, hath irreversibly decreed that he will have no pity upon those, who despise his Goodness, slight his threatenings, abuse his patience,
but shall not God vindicate his own honour against obstinate and impenitent sinners? He declares before-hand, that he is far from delighting in their ruine,
but shall not God vindicate his own honour against obstinate and impenitent Sinners? He declares beforehand, that he is Far from delighting in their ruin,
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but if men resolve to despise his offers, and slight the means of their salvation, shall not God be just without being thought to be cruel? And we may assure our selves, none shall ever suffer beyond the just desert of their sins,
but if men resolve to despise his offers, and slight the means of their salvation, shall not God be just without being Thought to be cruel? And we may assure our selves, none shall ever suffer beyond the just desert of their Sins,
and there were not a punishment belonging to it, why did the Son of God die for the expiation of it? and if his death were the only means of expiation,
and there were not a punishment belonging to it, why did the Son of God die for the expiation of it? and if his death were the only means of expiation,
but of that great contempt of the means of our salvation by him? Let us not then think to trifle with God, as though it were impossible a Being so merciful and kind, should ever punish his Creatures with the miseries of another life:
but of that great contempt of the means of our salvation by him? Let us not then think to trifle with God, as though it were impossible a Being so merciful and kind, should ever Punish his Creatures with the misery's of Another life:
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1. Consider what it is you neglect, the offer of Eternal Happiness, the greatest kindness that ever was expressed to the World, the foundation of your present peace, the end of your beings, the stay of your minds, the great desire of your Souls, the utmost felicity that humane Nature is capable of.
1. Consider what it is you neglect, the offer of Eternal Happiness, the greatest kindness that ever was expressed to the World, the Foundation of your present peace, the end of your beings, the stay of your minds, the great desire of your Souls, the utmost felicity that humane Nature is capable of.
When I see a person wholly immersed in affairs of the World, or spending his time in luxury and vanity, can I possibly think that man hath any esteem of God or of his own Soul? When I find one very serious in the pursuit of his Designs in the World, thoughtful and busie, subtle in contriving them, careful in managing them;
When I see a person wholly immersed in affairs of the World, or spending his time in luxury and vanity, can I possibly think that man hath any esteem of God or of his own Soul? When I find one very serious in the pursuit of his Designs in the World, thoughtful and busy, subtle in contriving them, careful in managing them;
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Value an immortal Soul as you ought to do, think what Reconciliation with God, and the Pardon of sin is worth, slight not the dear Purchase which was bought at no meaner a rate than the Blood of the Son of God,
Valve an immortal Soul as you ought to do, think what Reconciliation with God, and the Pardon of since is worth, slight not the dear Purchase which was bought At no meaner a rate than the Blood of the Son of God,
Have you ever found that contentment in sin or the vanities of the World, that for the sake of them, you are willing to be for ever miserable? What will you think of all your debaucheries,
Have you ever found that contentment in since or the vanities of the World, that for the sake of them, you Are willing to be for ever miserable? What will you think of all your debaucheries,
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and your neglects of God and your selves, when you come to die? what would you then (if it were in your power to redeem your lost time) that you had spent your time less to the satisfaction of your sensual desires,
and your neglects of God and your selves, when you come to die? what would you then (if it were in your power to Redeem your lost time) that you had spent your time less to the satisfaction of your sensual Desires,
and have endeavoured to work out their salvation, though it hath been with fear and trembling? But what would it then profit a man to have gained the whole World,
and have endeavoured to work out their salvation, though it hath been with Fear and trembling? But what would it then profit a man to have gained the Whole World,
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and to lose his own Soul? Nay, what unspeakable losers must they then be, that lose their Souls for that which hath no value at all, if compared with the World.
and to loose his own Soul? Nay, what unspeakable losers must they then be, that loose their Souls for that which hath no valve At all, if compared with the World.
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and the pains of the body be so troublesome, what will the destruction be both of Body and Soul in Hell? If a Serpent gnawing in our bowels be a representation of an insupportable misery here, what will that be of the Worm that never dies ? if a raging and devouring fire, which can last but till it hath consumed a fading substance, be in its appearance so amazing,
and the pains of the body be so troublesome, what will the destruction be both of Body and Soul in Hell? If a Serpent gnawing in our bowels be a representation of an insupportable misery Here, what will that be of the Worm that never die? if a raging and devouring fire, which can last but till it hath consumed a fading substance, be in its appearance so amazing,
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and think it an inestimable mercy that you have yet time to repent of your sins, to beg mercy at the hands of God, to redeem your time, to depart from iniquity, to be frequent in Prayer, careful of your Actions,
and think it an inestimable mercy that you have yet time to Repent of your Sins, to beg mercy At the hands of God, to Redeem your time, to depart from iniquity, to be frequent in Prayer, careful of your Actions,
SERMON VI. Preached on GOOD-FRIDAY before the Lord Mayor, &c. Hebrews XII. 3. For, consider him that endured such contradiction of sinners against himself, lest ye be weary, and faint in your minds.
SERMON VI. Preached on GOOD FRIDAY before the Lord Mayor, etc. Hebrews XII. 3. For, Consider him that endured such contradiction of Sinners against himself, lest you be weary, and faint in your minds.
we might then reasonably expect that nothing would be valued so much as true goodness, nothing so much in contempt and disgrace as impiety and profaneness.
we might then reasonably expect that nothing would be valued so much as true Goodness, nothing so much in contempt and disgrace as impiety and profaneness.
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but these did so little prevail on the stupid and unthankful world, that they among whom the Son of God did first manifest himself, seem'd only solicitous to make good one Prophesie concerning him, viz. That he should be despised and rejected of men.
but these did so little prevail on the stupid and unthankful world, that they among whom the Son of God did First manifest himself, seemed only solicitous to make good one Prophesy Concerning him, viz. That he should be despised and rejected of men.
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who had no sooner embraced the Christian Religion, but they were set upon by a whole army of persecutors, Heb. 10.32. But call to remembrance the former days, in which after ye were illuminated, ye endured a great fight of afflictions.
who had no sooner embraced the Christian Religion, but they were Set upon by a Whole army of persecutors, Hebrew 10.32. But call to remembrance the former days, in which After you were illuminated, you endured a great fight of afflictions.
But the same spirit by which he despised all the Glories of the World, which the Tempter would have made him believe he was the disposer of, enabled them with a mighty courage,
But the same Spirit by which he despised all the Glories of the World, which the Tempter would have made him believe he was the disposer of, enabled them with a mighty courage,
but to make use of all arguments that might be powerful with them, to keep up the same vigour and constancy of mind in bearing their sufferings, which they had at first.
but to make use of all Arguments that might be powerful with them, to keep up the same vigour and constancy of mind in bearing their sufferings, which they had At First.
he conjures them, 1. By the remembrance of their own former courage, whereby they did bear as sharp tryals as these could be, with the greatest chearfulness and constancy;
he conjures them, 1. By the remembrance of their own former courage, whereby they did bear as sharp trials as these could be, with the greatest cheerfulness and constancy;
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for he who alone is able to recompence you, hath said, that if any man draw back, my soul shall have no pleasure in him, v. 38. and then from the example of himself,
for he who alone is able to recompense you, hath said, that if any man draw back, my soul shall have no pleasure in him, v. 38. and then from the Exampl of himself,
if we only grew fainter by it? And therefore in the beginning of this Chapter he encourages them by that army of Martyrs which had gone before them, by that Cloud of witnesses which did both direct and refresh them, that they would lay aside every thing which was apt to oppress or dishearten them,
if we only grew fainter by it? And Therefore in the beginning of this Chapter he encourages them by that army of Martyrs which had gone before them, by that Cloud of Witnesses which did both Direct and refresh them, that they would lay aside every thing which was apt to oppress or dishearten them,
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but especially their sinful fears, which they were so easily betray'd by, and so run with patience the race that was set before them, v. 1. But, saith he,
but especially their sinful fears, which they were so Easily betrayed by, and so run with patience the raze that was Set before them, v. 1. But, Says he,
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Remember what kind of General you forsake, and in what place you leave him: one whom you have vow'd your lives and your service to, one who hath thought nothing too dear, which was to be done for your good, one that will be ready to reward the least service you can do for him, one that is ready to assist you to the utmost in what you undertake, one that hath already undergone far more for your sakes,
remember what kind of General you forsake, and in what place you leave him: one whom you have vowed your lives and your service to, one who hath Thought nothing too dear, which was to be done for your good, one that will be ready to reward the least service you can do for him, one that is ready to assist you to the utmost in what you undertake, one that hath already undergone Far more for your sakes,
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than ever you can do for his; therefore, Consider him that endured such contradiction of sinners against himself, lest ye be weary, and faint in your minds.
than ever you can do for his; Therefore, Consider him that endured such contradiction of Sinners against himself, lest you be weary, and faint in your minds.
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and the great influence that it ought to have on all those who are call'd by his Name, that they would not dishonour so excellent a pattern of enduring sufferings, by weakness or dejection of mind.
and the great influence that it ought to have on all those who Are called by his Name, that they would not dishonour so excellent a pattern of enduring sufferings, by weakness or dejection of mind.
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It raises the minds of men higher than barely to consider the common condition of humane nature, the unavoidableness of such things which are out of our own power,
It raises the minds of men higher than barely to Consider the Common condition of humane nature, the Unavoidableness of such things which Are out of our own power,
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and the unreasonableness of tormenting our selves about the things which are so, and that most mens conditions in the world as to their contentment, depends more upon their minds, than their outward circumstances;
and the unreasonableness of tormenting our selves about the things which Are so, and that most men's conditions in the world as to their contentment, depends more upon their minds, than their outward Circumstances;
Especially considering not only the weight of the arguments in themselves, but the force they receive from the example of him, who for the joy that was set before him, endured the Cross,
Especially considering not only the weight of the Arguments in themselves, but the force they receive from the Exampl of him, who for the joy that was Set before him, endured the Cross,
By which mighty instance we find, that the sufferings of this life are so far from being inconsistent with the joys of another, that he who is the Captain of salvation, was made perfect through sufferings, and therefore none of his followers have cause to be dejected under them.
By which mighty instance we find, that the sufferings of this life Are so Far from being inconsistent with the Joys of Another, that he who is the Captain of salvation, was made perfect through sufferings, and Therefore none of his followers have cause to be dejected under them.
which are here comprehended under those words, the contradiction of sinners. It is agreed by the best Expositors, both Greek and Latin, that under this phrase of the contradictio• of sinners, the whole History of our Saviour's sufferings is comprehended.
which Are Here comprehended under those words, the contradiction of Sinners. It is agreed by the best Expositors, both Greek and Latin, that under this phrase of the contradictio• of Sinners, the Whole History of our Saviour's sufferings is comprehended.
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All the injuries, reproaches, false accusations, all the cruelties, indignities, and violence, which were offer'd him, from the time of his publick appearance to his expiring upon the Cross, being undergone by him, by the malice of unreasonable men, may be call'd the contradiction of sinners. For the sense of this word extends as well to actions as words ▪ and the sum of all that which our Saviour suffer'd from them, may be reduced under these heads. 1. The ill entertainment of his Doctrine. 2. The disparagement of his Miracles. 3. The violence offer'd to his Person.
All the injuries, Reproaches, false accusations, all the cruelties, indignities, and violence, which were offered him, from the time of his public appearance to his expiring upon the Cross, being undergone by him, by the malice of unreasonable men, may be called the contradiction of Sinners. For the sense of this word extends as well to actions as words ▪ and the sum of all that which our Saviour suffered from them, may be reduced under these Heads. 1. The ill entertainment of his Doctrine. 2. The disparagement of his Miracles. 3. The violence offered to his Person.
which must needs seem very strange to those who do not consider what a difficult access the clearest reason hath to the minds of such who are governed by interest and prejudice.
which must needs seem very strange to those who do not Consider what a difficult access the Clearest reason hath to the minds of such who Are governed by Interest and prejudice.
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yet because he came not with the pomp and splendor which they expected, they despise his Person, revile his Doctrine, persecute his Followers, and contrive his ruin.
yet Because he Come not with the pomp and splendour which they expected, they despise his Person, revile his Doctrine, persecute his Followers, and contrive his ruin.
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What could have been imagined more probable, than that the Iewish Nation, which had waited long in expectation of the Messias coming, should have welcom'd his approach with the greatest joy,
What could have been imagined more probable, than that the Jewish nation, which had waited long in expectation of the Messias coming, should have welcomed his approach with the greatest joy,
and receiv'd the Message he brought with a kindness only short of that which he shewed in coming among them? Was it nothing to be eased of that heavy burden of the Ceremonial Law, which neither they nor their Fathers were able to bear? and that God was willing to exchange the chargeable and troublesome service of the Temple,
and received the Message he brought with a kindness only short of that which he showed in coming among them? Was it nothing to be eased of that heavy burden of the Ceremonial Law, which neither they nor their Father's were able to bear? and that God was willing to exchange the chargeable and troublesome service of the Temple,
for the more reasonable and spiritual Worship of himself? Was it nothing to have the Promises of a Land which now groaned under the weight of its oppressions, turned into those of an eternal state of bliss and immortality? and to change the Lamps of the Temple,
for the more reasonable and spiritual Worship of himself? Was it nothing to have the Promises of a Land which now groaned under the weight of its oppressions, turned into those of an Eternal state of bliss and immortality? and to change the Lamps of the Temple,
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after they had suffer'd so much under the fury of his displeasure? Was a meer temporal deliverance by some mighty Conquerour from the subjection they were in to the Roman Power,
After they had suffered so much under the fury of his displeasure? Was a mere temporal deliverance by Some mighty Conqueror from the subjection they were in to the Roman Power,
so much more valuable a thing, than an eternal redemption from the powers of Hell and the Grave? Are the pomps and vanities of this present life, such great things in God's account, that it was not possible for his Son to appear without them? Nay,
so much more valuable a thing, than an Eternal redemption from the Powers of Hell and the Grave? are the pomps and vanities of this present life, such great things in God's account, that it was not possible for his Son to appear without them? Nay,
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how unsuitable had it been for one who came to preach humility, patience, self-denyal, and contempt of the world, to have made ostentation of the State and Grandeur of it? So that either he must have changed his Doctrine,
how unsuitable had it been for one who Come to preach humility, patience, self-denial, and contempt of the world, to have made ostentation of the State and Grandeur of it? So that either he must have changed his Doctrine,
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Which surely they would never have thought themselves to have been, in one, who must have subdued the neighbour Nations to advance the honour of his own.
Which surely they would never have Thought themselves to have been, in one, who must have subdued the neighbour nations to advance the honour of his own.
But since the Son of God thought fit to appear in another manner than they expected him, they thought themselves too great to be saved by so mean a Saviour.
But since the Son of God Thought fit to appear in Another manner than they expected him, they Thought themselves too great to be saved by so mean a Saviour.
those who frequently conversed with him, and heard him speak as never man spake, and saw him do what never man did, were yet so blinded by the meanness of his Parentage and Education, that they baffle their own Reason,
those who frequently conversed with him, and herd him speak as never man spoke, and saw him do what never man did, were yet so blinded by the meanness of his Parentage and Education, that they baffle their own Reason,
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Are they not all with us? whence then hath this man all these things? As though, Is not this the Carpenters Son, had been sufficient answer to all he could say or do.
are they not all with us? whence then hath this man all these things? As though, Is not this the Carpenters Son, had been sufficient answer to all he could say or do.
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Since the bare proposal of his Doctrine, though never so reasonable, could not prevail with them to believe him to be the Son of God, he offers them a further proof of it by the mighty works which were wrought by him.
Since the bore proposal of his Doctrine, though never so reasonable, could not prevail with them to believe him to be the Son of God, he offers them a further proof of it by the mighty works which were wrought by him.
when they found it not for their credit, to deny matters of fact so universally known attested, they seek all the means to blast the reputation of them that may be.
when they found it not for their credit, to deny matters of fact so universally known attested, they seek all the means to blast the reputation of them that may be.
Sometimes raising popular insinuations against him, that he was a man of no austere life, a friend of Publicans and Sinners, one that could choose no other day to do his works on,
Sometime raising popular insinuations against him, that he was a man of no austere life, a friend of Publicans and Sinners, one that could choose no other day to do his works on,
When these arts would not take, but the people found the benefit of his Miracles, in healing the sick, curing the blind and the lame, feeding the hungry;
When these arts would not take, but the people found the benefit of his Miracles, in healing the sick, curing the blind and the lame, feeding the hungry;
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If he would have made the Earth to open her mouth, and swallow up the City and the power of Rome; if he would have fed a mighty Army with bread from Heaven, in stead of feeding some few thousands with very small Provisions;
If he would have made the Earth to open her Mouth, and swallow up the city and the power of Room; if he would have fed a mighty Army with bred from Heaven, in stead of feeding Some few thousands with very small Provisions;
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if in stead of raising one Lazarus from the Grave, he would have raised up their Sampson's, and their David's, their men of spirit and conduct, whose very presence would have put a new life into the hearts of the people;
if in stead of raising one Lazarus from the Grave, he would have raised up their Sampson's, and their David's, their men of Spirit and conduct, whose very presence would have put a new life into the hearts of the people;
then a Second Moses would have been too mean a title for him, he could have been no less than the promised Messias, the Son of God. But while he imploy'd his power another way, the demonstration of it made them hate him the more;
then a Second Moses would have been too mean a title for him, he could have been no less than the promised Messias, the Son of God. But while he employed his power Another Way, the demonstration of it made them hate him the more;
This Iudas undertakes, knowing the place and season of his Masters retirements, not far from the City, where they might with the greatest secrecy and safety seize upon his person.
This Iudas undertakes, knowing the place and season of his Masters retirements, not Far from the city, where they might with the greatest secrecy and safety seize upon his person.
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after which he discourses admirably with his Disciples, to arm them against their future sufferings; and prays that most divine Prayer, St. Iohn 17. which he had no sooner finished,
After which he discourses admirably with his Disciples, to arm them against their future sufferings; and prays that most divine Prayer, Saint John 17. which he had no sooner finished,
but he goes with his Disciples to the usual place of his retirement in a Garden at the foot of the Mount of Olives. And now begins the blackest Scene of sufferings that ever was acted upon humane Nature.
but he Goes with his Disciples to the usual place of his retirement in a Garden At the foot of the Mount of Olive. And now begins the Blackest Scene of sufferings that ever was acted upon humane Nature.
as to the apprehensions of death or pain, it seems strange, that he who had the greatest innocency, the most perfect charity, the freest resignation of himself, the fullest assurance of the reward to come, should express a greater sense of the horror of his sufferings,
as to the apprehensions of death or pain, it seems strange, that he who had the greatest innocency, the most perfect charity, the Freest resignation of himself, the Fullest assurance of the reward to come, should express a greater sense of the horror of his sufferings,
But now was the hour come wherein the Son of God was to be made a Sacrifice for the sins of men wherein he was to bear our griefs, and carry our sorrows, when he was to be wounded for our transgressions, and bruised for our iniquities ;
But now was the hour come wherein the Son of God was to be made a Sacrifice for the Sins of men wherein he was to bear our griefs, and carry our sorrows, when he was to be wounded for our transgressions, and Bruised for our iniquities;
now his soul was exceeding sorrowful even unto death ; for now the hour of his enemies was come, and the power of darkness. And accordingly they improve it;
now his soul was exceeding sorrowful even unto death; for now the hour of his enemies was come, and the power of darkness. And accordingly they improve it;
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they came out against him as a Malefactor, with swords and staves, and having seized his Person, being betray'd into their hands by one of his Disciples, they carry him to the High Priests house, where his professed enemies presently condemn him of Blasphemy,
they Come out against him as a Malefactor, with swords and staves, and having seized his Person, being betrayed into their hands by one of his Disciples, they carry him to the High Priests house, where his professed enemies presently condemn him of Blasphemy,
And so fearful were they, lest he should escape their hands, that the very next morning early, they send him bound to the Roman Governour, to have the sentence pronounced against him, to whom they accuse him of Seditition and Treason;
And so fearful were they, lest he should escape their hands, that the very next morning early, they send him bound to the Roman Governor, to have the sentence pronounced against him, to whom they accuse him of Sedition and Treason;
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Nay, the price of the Blood of the Son of God was fallen so low with them, that they preferred the life of a known seditious person, and a Murtherer before him.
Nay, the price of the Blood of the Son of God was fallen so low with them, that they preferred the life of a known seditious person, and a Murderer before him.
And when Pilate being unsatisfied, asked sti•l, what evil hath he done ? they continue their importunity without any other answer but Crucifie him, and making up what wanted in Justice and Reason in the loudness of their clamours.
And when Pilate being unsatisfied, asked sti•l, what evil hath he done? they continue their importunity without any other answer but Crucify him, and making up what wanted in justice and Reason in the loudness of their clamours.
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and now he is stripped, and scourged, and mock'd, with a Crown of Thorns, a Scarlet Robe, and a Reed in his hand: all the indignities they could think of, they put upon him.
and now he is stripped, and scourged, and mocked, with a Crown of Thorns, a Scarlet Robe, and a Reed in his hand: all the indignities they could think of, they put upon him.
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It is true indeed, (what Socrates said to his wife, when she complained that he suffer•d unjustly, What, saith he, and would you have me suffer justly ?) it is much greater comfort to the person who does suffer,
It is true indeed, (what Socrates said to his wife, when she complained that he suffer•d unjustly, What, Says he, and would you have me suffer justly?) it is much greater Comfort to the person who does suffer,
And that our Blessed Saviour did suffer with the greatest injustice from these men, is apparent from the falseness and weakness of all the accusations which were brought against him.
And that our Blessed Saviour did suffer with the greatest injustice from these men, is apparent from the falseness and weakness of all the accusations which were brought against him.
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If the thing were true, that he was what he said, the Son of God, what horrible guilt was it in them, to imbrue their hands in his blood ▪ and they found he always attested it,
If the thing were true, that he was what he said, the Son of God, what horrible guilt was it in them, to imbrue their hands in his blood ▪ and they found he always attested it,
If he were condemned as a false Prophet; (for that seems to be the occasion of the Sanhedrim meeting to do it, to whom the cognisance of that did particularly belong) why do they not mention what it was he had foretold, which had not come to pass;
If he were condemned as a false Prophet; (for that seems to be the occasion of the Sanhedrim meeting to do it, to whom the cognisance of that did particularly belong) why do they not mention what it was he had foretold, which had not come to pass;
or what reason do they give why he had usurped such an Office to himself? If no liberty were allowed under pain of death for any to say, that they were sent from God,
or what reason do they give why he had usurped such an Office to himself? If no liberty were allowed under pain of death for any to say, that they were sent from God,
how was it possible for the Messias ever to appear, and not be condemned? for the expectation of him was, that he should be a great person immediately sent from God,
how was it possible for the Messias ever to appear, and not be condemned? for the expectation of him was, that he should be a great person immediately sent from God,
And should he be sent from God, and not say that he was so? for how then could men know that he was? So that their way of proceeding with him, discovers it self to be manifestly unjust,
And should he be sent from God, and not say that he was so? for how then could men know that he was? So that their Way of proceeding with him, discovers it self to be manifestly unjust,
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why did not the witness appear to make good the charge of sedition and treason against him? where were the proo•s of any thing tending that way? Nay, that which a•undantly testified the innocency of our Saviour, as to all the matters he was accused of, was that the Roman Governour, after a full examination of the cause, declares him innocent,
why did not the witness appear to make good the charge of sedition and treason against him? where were the proo•s of any thing tending that Way? Nay, that which a•undantly testified the innocency of our Saviour, as to all the matters he was accused of, was that the Roman Governor, After a full examination of the cause, declares him innocent,
and was fully satisfied in the Vindication he made of himself, so that nothing but the fear of what the Iews threatned, viz accusing him to Caesar (a thing he had cause enough otherwise to be afraid of) which made him at last yield to their importunity.
and was Fully satisfied in the Vindication he made of himself, so that nothing but the Fear of what the Iews threatened, videlicet accusing him to Caesar (a thing he had cause enough otherwise to be afraid of) which made him At last yield to their importunity.
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But there was one circumstance more which did highly discover the innoc•ncy of Christ, and the injustice of his sufferings, which was Iudas 's confession and end;
But there was one circumstance more which did highly discover the innoc•ncy of christ, and the injustice of his sufferings, which was Iudas is Confessi and end;
but was so unquiet with it, that in the time when his other Disciples durst not own him, he with a great impetus returns to them with his Money, throws it among them with that sad farewel to them all, I have sinned, in that I have betrayed the innocent blood.
but was so unquiet with it, that in the time when his other Disciples durst not own him, he with a great impetus returns to them with his Money, throws it among them with that sad farewell to them all, I have sinned, in that I have betrayed the innocent blood.
For how is it •ossible to conceive, that a matter so important as that was, should be lost by those of their own Nation, who were to highly concerned to vindicate themselves in all places,
For how is it •ossible to conceive, that a matter so important as that was, should be lost by those of their own nation, who were to highly concerned to vindicate themselves in all places,
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and their pr•digious sufferings aferwards were imputed who•ly by them to the shedding of that blood of Christ, which by a most solemn imprecation they had said, should be upon them and their Children.
and their pr•digious sufferings afterwards were imputed who•ly by them to the shedding of that blood of christ, which by a most solemn imprecation they had said, should be upon them and their Children.
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and had more learning to do it with, yet in his Book of the Philosophy of Oracles, as St. Augustin tells us, quotes an Oracle wherein were these words concerning Christ, And what became of him after his death? it saith, that his Soul was immortal, Viri pietate proestantissimi est illa anima,
and had more learning to do it with, yet in his Book of the Philosophy of Oracles, as Saint Augustin tells us, quotes an Oracle wherein were these words Concerning christ, And what became of him After his death? it Says, that his Soul was immortal, Viri Piate proestantissimi est illa anima,
Many good works have I shewed you from my Father, for which of those works do you stone me? The very same might have been applyed to his Judges and accusers;
Many good works have I showed you from my Father, for which of those works do you stone me? The very same might have been applied to his Judges and accusers;
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For what was his whole Life after he appeared publickly, but a constant design of doing good? His presence had far more vertue for the curing all bodily distempers,
For what was his Whole Life After he appeared publicly, but a constant Design of doing good? His presence had Far more virtue for the curing all bodily distempers,
than the Pool of Bethesda among the Iews, or the Temples of Aesculapius among the Gentiles. What wonders were made of very small things done by other persons,
than the Pool of Bethesda among the Iews, or the Temples of Aesculapius among the Gentiles. What wonders were made of very small things done by other Persons,
as the cure of a blind Man by Vespasian! when such multitudes of far more certain and c•nsiderable cures, can hardly keep up the reputation of any thing extraordinary in him.
as the cure of a blind Man by Vespasian! when such Multitudes of Far more certain and c•nsiderable cures, can hardly keep up the reputation of any thing extraordinary in him.
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And to shew, that this was his great business, whereever he comes, he discourses about these things, takes every oportunity that might be improved for that end, refuses no company he might do good upon,
And to show, that this was his great business, wherever he comes, he discourses about these things, Takes every opportunity that might be improved for that end, refuses no company he might do good upon,
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and converses not with them with the pride and arrogance of either the Pharisees or Philosophers, but with the greatest meekness, humility and patience.
and converses not with them with the pride and arrogance of either the Pharisees or Philosophers, but with the greatest meekness, humility and patience.
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how serviceable to the best interest of men in this life and that to come! how suitable and desirable to the souls of good men are the rewards he promises!
how serviceable to the best Interest of men in this life and that to come! how suitable and desirable to the Souls of good men Are the rewards he promises!
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with what vehemency doth he rebuke all hypocrisie and Pharisaism! with what tenderness and kindness does he treat those that have any real inclinations to true goodness!
with what vehemency does he rebuke all hypocrisy and Pharisaism! with what tenderness and kindness does he Treat those that have any real inclinations to true Goodness!
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The worst of men either through a natural temper of body, or having hardned themselves by custom, have born the greatest torments with the least expression of grief under them.
The worst of men either through a natural temper of body, or having hardened themselves by custom, have born the greatest torments with the least expression of grief under them.
And Panoetius, one of the wisest of the Stoicks, is so far from making insensibleness of pain the property of a wise man, that he makes it not the property of a man.
And Panoetius, one of the Wisest of the Stoics, is so Far from making insensibleness of pain the property of a wise man, that he makes it not the property of a man.
The inferiour Creatures are call'd Brutes from their dulness and insensibleness, and not meerly from want of reason, any further than that one follows from the other:
The inferior Creatures Are called Brutes from their dullness and insensibleness, and not merely from want of reason, any further than that one follows from the other:
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thence Scaliger saith of the Elephant, that it is maxima bellua, sed non maximè bruta, though it be the greatest beast, it is the least a Brute. Stupidity then under sufferings can be no part of the excellency of a man;
thence Scaliger Says of the Elephant, that it is maxima Bellua, sed non maximè bruta, though it be the greatest beast, it is the least a Brute. Stupidity then under sufferings can be no part of the excellency of a man;
If to express the least sense of grief and pain, be the highest excellency of suffering, the Macedonian Boy that suffer'd his flesh to be burnt by a Coal, till it grew o•fensive to all about him, without al•ering the posture of his arm,
If to express the least sense of grief and pain, be the highest excellency of suffering, the Macedonian Boy that suffered his Flesh to be burned by a Coal, till it grew o•fensive to all about him, without al•ering the posture of his arm,
falls extremely short of the resolution of the Macedonian Boy, or any of the Spartan Youths, who would not in the midst of torments so much as confess them troublesome.
falls extremely short of the resolution of the Macedonian Boy, or any of the Spartan Youths, who would not in the midst of torments so much as confess them troublesome.
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It is not then the example of Zeno or Cleanthes, or the rules of Stoicism, which Dionysius Heracleotes, in a fit of the Stone complained of the folly of, that are to be the measures of patience, and courage in bearing sufferings;
It is not then the Exampl of Zeno or Cleanthes, or the rules of Stoicism, which Dionysius Heracleotes, in a fit of the Stone complained of the folly of, that Are to be the measures of patience, and courage in bearing sufferings;
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When Lipsius lay a dying, and one of the by-standers knowing how conversant he had been in the Stoicks writings, began to suggest some of their Precepts to him, Vana sunt ista, said he, I find all those but vain things;
When Lipsius lay a dying, and one of the bystanders knowing how conversant he had been in the Stoics writings, began to suggest Some of their Precepts to him, Vana sunt ista, said he, I find all those but vain things;
For, notwithstanding that Agony he was in immediately before his being betray'd, when he sees the Officers coming towards him, he asks them whom they seek for? and tells them, I am he; which words so astonished them, that they went back, and fell upon the ground:
For, notwithstanding that Agony he was in immediately before his being betrayed, when he sees the Officers coming towards him, he asks them whom they seek for? and tells them, I am he; which words so astonished them, that they went back, and fell upon the ground:
and therefore it was no unreasonable impetus, but a setled resolution of his mind to endure all the contradictions of sinners. When he was spit upon, mocked, reproached and scourged, none of all these could draw one impatient expression from him.
and Therefore it was no unreasonable impetus, but a settled resolution of his mind to endure all the contradictions of Sinners. When he was spit upon, mocked, reproached and scourged, none of all these could draw one impatient expression from him.
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How much more divine was this, than the admired Theramenes among the Greeks, who being condemned to die by the thirty Tyrants, when he was drinking off his cup of Poyson, said, he drank that to Critias, one of his most bitter enemies,
How much more divine was this, than the admired Theramenes among the Greeks, who being condemned to die by the thirty Tyrants, when he was drinking off his cup of Poison, said, he drank that to Critias, one of his most bitter enemies,
Aristides and Phocion among the Greeks came the nearest to our Saviour's tempe•, when one pray'd, That his Country might have no cause to remember him when he was gone, and the other charged his Son, to forget the injuries they had done him ;
Aristides and Phocion among the Greeks Come the nearest to our Saviour's tempe•, when one prayed, That his Country might have no cause to Remember him when he was gone, and the other charged his Son, to forget the injuries they had done him;
as well as pain was greater which they exposed him to, by how much greater concernment there is to have such an offence pardon'd by one that can punish it with eternal misery,
as well as pain was greater which they exposed him to, by how much greater concernment there is to have such an offence pardoned by one that can Punish it with Eternal misery,
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and after being made a Sacrifice to the tongues and rods of the people, then to dye a painfull and ignominious death? So that allowing but that common care of divine Providence, which all sober Heathens acknowledged,
and After being made a Sacrifice to the tongues and rods of the people, then to die a painful and ignominious death? So that allowing but that Common care of divine Providence, which all Sobrium heathens acknowledged,
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when they thought themselves concerned to vindicate the Justice of God's Providence in the common calamities of those who are reputed to be better than the generality of Mankind.
when they Thought themselves concerned to vindicate the justice of God's Providence in the Common calamities of those who Are reputed to be better than the generality of Mankind.
But the reasons assigned in that common case will not hold here, since this was a person immediately sent from God upon a particular message to the World,
But the Reasons assigned in that Common case will not hold Here, since this was a person immediately sent from God upon a particular message to the World,
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when they tell us, that he suffer'd all these things to confirm the truth of what he had said, and particularly the Promise of Remission of sins, and that he might be an example to others, who should go to Heaven by suffering afterwards, and that he might, being touched with the feeling of our infirmities here, have the greater pity upon us now he is in Heaven.
when they tell us, that he suffered all these things to confirm the truth of what he had said, and particularly the Promise of Remission of Sins, and that he might be an Exampl to Others, who should go to Heaven by suffering afterwards, and that he might, being touched with the feeling of our infirmities Here, have the greater pity upon us now he is in Heaven.
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nor why the Scripture should insist upon a far greater reason more than upon any of these? I grant, the death of Christ did confirm the truth of his Doctrine,
nor why the Scripture should insist upon a Far greater reason more than upon any of these? I grant, the death of christ did confirm the truth of his Doctrine,
but if this had been all intended, why would not an easier and less ignominious death have served? since he who would be willing to dye to confirm a falshood, would not be thought to confirm a truth by his death,
but if this had been all intended, why would not an Easier and less ignominious death have served? since he who would be willing to die to confirm a falsehood, would not be Thought to confirm a truth by his death,
Why, if all his Sufferings were designed as a testimony to others, of the truth of what he spake, were the greatest of his Sufferings, such as none could know the anguish of them but himself, I mean his Agony in the Garden,
Why, if all his Sufferings were designed as a testimony to Others, of the truth of what he spoke, were the greatest of his Sufferings, such as none could know the anguish of them but himself, I mean his Agony in the Garden,
My God, my God, why hast thou forsaken me? Why were not his Miracles enough to confirm the truth of his Doctrine? since the Law of Moses was received without his death, by the evidence his Miracles gave that he was sent from God;
My God, my God, why hast thou forsaken me? Why were not his Miracles enough to confirm the truth of his Doctrine? since the Law of Moses was received without his death, by the evidence his Miracles gave that he was sent from God;
But of all things, the manner of our Saviour 's sufferings seems least designed to bring the World to the belief of his Doctrine, which was the main obstacle to the entertainment of it among the men of greatest reputation for wisdom and knowledge.
But of all things, the manner of our Saviour is sufferings seems least designed to bring the World to the belief of his Doctrine, which was the main obstacle to the entertainment of it among the men of greatest reputation for Wisdom and knowledge.
Had the Apostles only preached that the Son of God had appeared from Heaven, and discovered the only way to bring men thither, that he assumed our Nature for a time to render himself capable of conversing with us,
Had the Apostles only preached that the Son of God had appeared from Heaven, and discovered the only Way to bring men thither, that he assumed our Nature for a time to render himself capable of conversing with us,
in all probability, the Doctrine might have been so easily received by the World, as might have saved the lives of many thousand persons, who dyed as Martyrs for it.
in all probability, the Doctrine might have been so Easily received by the World, as might have saved the lives of many thousand Persons, who died as Martyrs for it.
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And if it had been necessary that some must have dyed to confirm it, why must the Son of God himself do it? when he had so many Disciples who willingly sacrificed their lives for him,
And if it had been necessary that Some must have died to confirm it, why must the Son of God himself do it? when he had so many Disciples who willingly sacrificed their lives for him,
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But if it be alledged further, that God now entring into a Covenant with man for the pardon of sin, the shedding of the blood of Christ was necessary as a federal rite to confirm it.
But if it be alleged further, that God now entering into a Covenant with man for the pardon of since, the shedding of the blood of christ was necessary as a federal rite to confirm it.
I answer, if only as a federal rite, why no cheaper blood would serve to confirm it but that of the Son God? We never read that any Covenant was confirmed by the death of one of the contracting parties;
I answer, if only as a federal rite, why no cheaper blood would serve to confirm it but that of the Son God? We never read that any Covenant was confirmed by the death of one of the contracting parties;
But if there were such a necessity of alluding to them, why might not the blood of any other person have done it? when yet all that custom was no more,
But if there were such a necessity of alluding to them, why might not the blood of any other person have done it? when yet all that custom was no more,
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Besides, how incongruous must this needs be, that the death of Christ the most innocent person in the World, without any respect to the guilt of sin, should suffer so much on purpose to assure us, that God will pardon those who are guilty of it? May we not much rather infer the contrary, considering the holiness and justice of God's nature;
Beside, how incongruous must this needs be, that the death of christ the most innocent person in the World, without any respect to the guilt of since, should suffer so much on purpose to assure us, that God will pardon those who Are guilty of it? May we not much rather infer the contrary, considering the holiness and Justice of God's nature;
if he dealt so severely with the green tree, how much more will he with the dry ? If one so innocent suffer'd so much, what then may the guilty expect? If a Prince should suffer the best subject he hath to be severely punished, could ever any imagine that it was with a design to assure them that he would pardon the most rebellious? No;
if he dealt so severely with the green tree, how much more will he with the dry? If one so innocent suffered so much, what then may the guilty expect? If a Prince should suffer the best Subject he hath to be severely punished, could ever any imagine that it was with a Design to assure them that he would pardon the most rebellious? No;
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but would it not rather make men afraid of being too innocent, for fear of suffering too much for it? And those who seem very careful to preserve the honour of God's Justice, in not punishing one for another's faults, ought likewise to maintain it in the punishing of one who had no fault at all to answer for.
but would it not rather make men afraid of being too innocent, for Fear of suffering too much for it? And those who seem very careful to preserve the honour of God's justice, in not punishing one for another's Faults, ought likewise to maintain it in the punishing of one who had no fault At all to answer for.
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And by the very same reason that God might exercise his dominion on so innocent a person as our Saviour was, without any respect to sin as the moving cause to it, he might lay eternal torments on a most innocent Creature (for degrees and continuance do not alter the reason of things) and then escape with the same evasion, that this was no act of injustice in God,
And by the very same reason that God might exercise his dominion on so innocent a person as our Saviour was, without any respect to sin as the moving cause to it, he might lay Eternal torments on a most innocent Creature (for Degrees and Continuance do not altar the reason of things) and then escape with the same evasion, that this was no act of injustice in God,
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it is easily answered, that the same consent will make it less injustice in God to lay the punishment of our sins upon Christ, upon his undertaking to satisfie for us;
it is Easily answered, that the same consent will make it less injustice in God to lay the punishment of our Sins upon christ, upon his undertaking to satisfy for us;
For the hopes of an eternal reward for these short and light afflictions, ought to be encouragement enough, to go through the miseries of of this life in expectation of a better to come.
For the hope's of an Eternal reward for these short and Light afflictions, ought to be encouragement enough, to go through the misery's of of this life in expectation of a better to come.
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And the Cloud of Witnesses both under the Law and the Gospel, of those who have suffer'd for righteousness sake, ought to make no one think it strange,
And the Cloud of Witnesses both under the Law and the Gospel, of those who have suffered for righteousness sake, ought to make no one think it strange,
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But the Scripture is very plain and full (to all those who rack not their minds to pervert it) in assigning a higher reason than all these of the sufferings of Christ, viz. That Christ suffered for sins, the just for the unjust ;
But the Scripture is very plain and full (to all those who rack not their minds to pervert it) in assigning a higher reason than all these of the sufferings of christ, viz. That christ suffered for Sins, the just for the unjust;
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that, through his blood we obtain Redemption, even the forgiveness of sins, which in a more particular manner is attributed to the blood of Christ, as the procuring cause of it.
that, through his blood we obtain Redemption, even the forgiveness of Sins, which in a more particular manner is attributed to the blood of christ, as the procuring cause of it.
and that the Ministery of Reconciliation, is founded on God's making him to be sin for us who knew no sin, that we might be made the righteousness of God in him:
and that the Ministry of Reconciliation, is founded on God's making him to be since for us who knew no since, that we might be made the righteousness of God in him:
and for this cause to be a Mediator of the New Testament, and to be a faithful High-Priest in things pertaining to God, to make reconciliation for the sins of the people and every High-Priest, taken from among men is ordained for men in things pertaining to God ;
and for this cause to be a Mediator of the New Testament, and to be a faithful High-Priest in things pertaining to God, to make reconciliation for the Sins of the people and every High-Priest, taken from among men is ordained for men in things pertaining to God;
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which is rather the Office of a Prophet than a Priest. So that from all these places it may easily appear, that the blood of Christ is to be looked on as a sacrifice of Atonement for the sins of the World.
which is rather the Office of a Prophet than a Priest. So that from all these places it may Easily appear, that the blood of christ is to be looked on as a sacrifice of Atonement for the Sins of the World.
Not as though Christ did suffer the very same which we should have suffer'd, for that was eternal death as the consequent of guilt in the person of the Offender,
Not as though christ did suffer the very same which we should have suffered, for that was Eternal death as the consequent of guilt in the person of the Offender,
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For I must needs say, this City hath smarted by such a series and succession of judgments which few Cities in the World could parallel in so short a time.
For I must needs say, this city hath smarted by such a series and succession of Judgments which few Cities in the World could parallel in so short a time.
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they pierced his side, which only touch our skin, we have no cause to complain of the bitterness of that Cup which he hath drunk off the dregs of already.
they pierced his side, which only touch our skin, we have no cause to complain of the bitterness of that Cup which he hath drunk off the dregs of already.
but thou must still suffer so much at the hands of those whom thou diedst for, that thou mightest bring them to Heaven? was it not enough for thee to be betrayed on Earth,
but thou must still suffer so much At the hands of those whom thou diedest for, that thou Mightest bring them to Heaven? was it not enough for thee to be betrayed on Earth,
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but that thou shouldest be trampled on because thou didst it? was the ignominious death upon the Cross too small a thing for thee to suffer in thy Person,
but that thou Shouldst be trampled on Because thou didst it? was the ignominious death upon the Cross too small a thing for thee to suffer in thy Person,
and the honour of our Saviour, let us endeavour by the holiness and meekness of our spirits, the temperance and justice of our actions, the patience and contentedness of our minds, to recover the honour of that Religion which only can make us happy, and our Posterity after us.
and the honour of our Saviour, let us endeavour by the holiness and meekness of our spirits, the temperance and Justice of our actions, the patience and contentedness of our minds, to recover the honour of that Religion which only can make us happy, and our Posterity After us.
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nay, with a shameful and a painful death, what cause have we to complain, for did not the Son of God undergo all these things before us? If any of your Habitations have been consumed, that you have been put to your shifts where to lodge your selves, or your Families;
nay, with a shameful and a painful death, what cause have we to complain, for did not the Son of God undergo all these things before us? If any of your Habitations have been consumed, that you have been put to your shifts where to lodge your selves, or your Families;
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If you are in pain and trouble, think of his Agony and bloody sweat, the nailing of his hands and feet to the Cross, to be a sacrifice for the expiation of your sins.
If you Are in pain and trouble, think of his Agony and bloody sweat, the nailing of his hands and feet to the Cross, to be a sacrifice for the expiation of your Sins.
Never think much of undergoing any thing, whereby you may be conformable to the Image of the Son of God, knowing this, that if ye suffer with him ye shall also be glorified together.
Never think much of undergoing any thing, whereby you may be conformable to the Image of the Son of God, knowing this, that if you suffer with him you shall also be glorified together.
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And you have never yet set a true estimate and value upon things, if you reckon the sufferings of this present life worthy to be compared with the glory which shall be revealed.
And you have never yet Set a true estimate and valve upon things, if you reckon the sufferings of this present life worthy to be compared with the glory which shall be revealed.
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AMong all the dismal consequences of that fatal day wherein the Honour of our Nation suffered together with our Martyr'd Soveraign, there is none which in this Place we ought to be more concerned for, •han the Dishonour which was done to Religion by it.
AMong all the dismal consequences of that fatal day wherein the Honour of our nation suffered together with our Martyred Sovereign, there is none which in this Place we ought to be more concerned for, •han the Dishonour which was done to Religion by it.
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yet they might have been imputed to their ignorance in matters of Civility and Religion: but when they are committed not only by men who were called Christians, but under a pretence of a mighty zeal for their Religion too, Men will either think that Religion bad, which did give encouragement to such actions,
yet they might have been imputed to their ignorance in matters of Civility and Religion: but when they Are committed not only by men who were called Christians, but under a pretence of a mighty zeal for their Religion too, Men will either think that Religion bad, which did give encouragement to such actions,
And on which of these two the blame will fall, may be soon discovered, when we consider that the Christian Religion, above all others, hath taken care to preserve the Rights of Soveraignty, by giving unto Caesar the things that are Caesars, and to make resistance unlawful by declaring that those who are guilty of it shall receive to themselves damnation.
And on which of these two the blame will fallen, may be soon discovered, when we Consider that the Christian Religion, above all Others, hath taken care to preserve the Rights of Sovereignty, by giving unto Caesar the things that Are Caesars, and to make resistance unlawful by declaring that those who Are guilty of it shall receive to themselves damnation.
But as though bare resistance had been too mean and low a thing for them (notwithstanding what Christ and his Apostles had said) to shew themselves to be Christians of a higher rank than others;
But as though bore resistance had been too mean and low a thing for them (notwithstanding what christ and his Apostles had said) to show themselves to be Christians of a higher rank than Others;
they imbrue their hands in the Blood of their Sovereign for a demonstration of their Piety, by the same figure by which they had destroyed Mens Rights to defend their Liberties, and fought against the King for preservation of his Person. But the actions of such Men could not have been so bad as they were,
they imbrue their hands in the Blood of their Sovereign for a demonstration of their Piety, by the same figure by which they had destroyed Men's Rights to defend their Liberties, and fought against the King for preservation of his Person. But the actions of such Men could not have been so bad as they were,
Such as these we have a description of in this short, but smart Epistle, viz Men who pretend inspirations and impulses for the greatest villainies;
Such as these we have a description of in this short, but smart Epistle, videlicet Men who pretend inspirations and impulses for the greatest villainies;
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These in all probability were the followers of Simon Magus the Leviathan of the Primitive Church, who destroyed all the natural differences of good and evil, and made it lawful for Men in case of Persecution, to forswear their Religion. The great part of his Doctrine being that his Disciples need not be afraid of the terrours of the Law,
These in all probability were the followers of Simon Magus the Leviathan of the Primitive Church, who destroyed all the natural differences of good and evil, and made it lawful for Men in case of Persecution, to forswear their Religion. The great part of his Doctrine being that his Disciples need not be afraid of the terrors of the Law,
For they had so high opinions of themselves, that they were the only Saints, that as Epiphanius tells us, they thought it the casting Pearls before Swine, to expose themselves to danger before the Heathen Governours;
For they had so high opinions of themselves, that they were the only Saints, that as Epiphanius tells us, they Thought it the casting Pearls before Swine, to expose themselves to danger before the Heathen Governors;
by which they not only discovered what a mighty value they set upon themselves, but what mean and contemptible thoughts they had of that Authority which God had established in the world.
by which they not only discovered what a mighty valve they Set upon themselves, but what mean and contemptible thoughts they had of that authority which God had established in the world.
But this they would by no means allow, for they thought all the Governments of the world to be nothing else but the contrivance of some evil spirits to abridge men of that liberty which God and nature had given them:
But this they would by no means allow, for they Thought all the Governments of the world to be nothing Else but the contrivance of Some evil spirits to abridge men of that liberty which God and nature had given them:
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Although the phra•e used by St. Peter, NONLATINALPHABET may be taken (by the use of the word NONLATINALPHABET in the first of Maccabees ) not for the bare contempt of Authority, expressed by reviling language,
Although the phra•e used by Saint Peter, may be taken (by the use of the word in the First of Maccabees) not for the bore contempt of authority, expressed by reviling language,
which the other is so natural an introduction to, that those who think and speak contemptibly of Government, do but want an occasion to manifest that their actions would be as bad as their thoughts and expressions are.
which the other is so natural an introduction to, that those who think and speak contemptibly of Government, do but want an occasion to manifest that their actions would be as bad as their thoughts and expressions Are.
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whose punishment for it did not deter these persons who went under the name of Christian, from joyning in seditious practices to the great dishonour of Christianity, and their own ruine.
whose punishment for it did not deter these Persons who went under the name of Christian, from joining in seditious practices to the great dishonour of Christianity, and their own ruin.
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For therefore the Apostle denounces a Woe against them in the beginning of the verse, and speaks of their ruine as certain as if they had been consumed by fire,
For Therefore the Apostle denounces a Woe against them in the beginning of the verse, and speaks of their ruin as certain as if they had been consumed by fire,
In the verb NONLATINALPHABET, the Aorist, saith Grotius, is taken for the future, or present, and so implying that these courses did tend to their misery and ruine,
In the verb, the Aorist, Says Grotius, is taken for the future, or present, and so implying that these courses did tend to their misery and ruin,
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If the evidence in history had been clear of the Carpocratians joyning with the Iews in the famous rebellion of Barchochebas, wherein such multitudes of Christians as well as Heathens were destroyed in Africa, Egypt, and other places,
If the evidence in history had been clear of the Carpocratians joining with the Iews in the famous rebellion of Bar kokhba, wherein such Multitudes of Christians as well as heathens were destroyed in Africa, Egypt, and other places,
for all the Actors in it were destroyed by the Roman Power, and some of the chief of them made publick examples of Justice for the deterring of others from the like practices.
for all the Actors in it were destroyed by the Roman Power, and Some of the chief of them made public Examples of justice for the deterring of Others from the like practices.
But however this be, we find these persons here charged with a sin of the same nature, with the gainsaying of Corah, and a judgment of the same nature,
But however this be, we find these Persons Here charged with a since of the same nature, with the gainsaying of Corah, and a judgement of the same nature,
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1. For understanding the nature of the Faction, we must enquire into the design that was laid, the persons that were engaged in it, the pretences that were made use of for it.
1. For understanding the nature of the Faction, we must inquire into the Design that was laid, the Persons that were engaged in it, the pretences that were made use of for it.
1. The design that was laid for that, and all other circumstances of the story, we must have resort to the account that is given of it, Numb. 16. where we shall find that the bottom of the design was the sharing of the Government among themselves, which it was impossible for them to hope for,
1. The Design that was laid for that, and all other Circumstances of the story, we must have resort to the account that is given of it, Numb. 16. where we shall find that the bottom of the Design was the sharing of the Government among themselves, which it was impossible for them to hope for,
Him therefore they intend to lay aside, but this they knew to be a very difficult task, considering what wonders God had wrought by him in their deliverance out of Egypt, what wisdom he had hitherto shewed in the conduct of them, what care for their preservation, what integrity in the management of his power, what reverence the people did bear towards him,
Him Therefore they intend to lay aside, but this they knew to be a very difficult task, considering what wonders God had wrought by him in their deliverance out of Egypt, what Wisdom he had hitherto showed in the conduct of them, what care for their preservation, what integrity in the management of his power, what Reverence the people did bear towards him,
and what solemn vows and promises they had made of obedience to him. But ambitious and factious Men are never discouraged by such an appearance of difficulties;
and what solemn vows and promises they had made of Obedience to him. But ambitious and factious Men Are never discouraged by such an appearance of difficulties;
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for they know they must address themselves to the people, and in the first place perswade them that they manage their interest against the usurpation of their Governours.
for they know they must address themselves to the people, and in the First place persuade them that they manage their Interest against the usurpation of their Governors.
For by that means they gain upon the peoples affections, who are ready to cry them up presently as the true Patriots and Defenders of their Liberties against the encroachment of Princes: and when they have thus insinuated themselves into the good opinion of the people, groundless suspicions,
For by that means they gain upon the peoples affections, who Are ready to cry them up presently as the true Patriots and Defenders of their Liberties against the encroachment of Princes: and when they have thus insinuated themselves into the good opinion of the people, groundless suspicions,
as well as pleasure, in hearing and telling all the •aults of their Governours; for in doing so they flatter themselves in thinking they deserve to rule much better than those which do it.
as well as pleasure, in hearing and telling all the •aults of their Governors; for in doing so they flatter themselves in thinking they deserve to Rule much better than those which doe it.
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Whatever is done for the necessary maintenance of Government, is suspected to be a design meerly to exhaust the people to make them more unable to resist.
Whatever is done for the necessary maintenance of Government, is suspected to be a Design merely to exhaust the people to make them more unable to resist.
Nay, it is seldom that Governours escape with their own faults, the peoples are often laid upon them too. So here, Numb. 16.14. Moses is charged with not carrying them into Canaan, when it was their own sins which kept them thence.
Nay, it is seldom that Governors escape with their own Faults, the peoples Are often laid upon them too. So Here, Numb. 16.14. Moses is charged with not carrying them into Canaan, when it was their own Sins which kept them thence.
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Yea, so partial have the people generally been against their Rulers, when swayed by the power of Faction, that this hath made Government very difficult and unpleasing;
Yea, so partial have the people generally been against their Rulers, when swayed by the power of Faction, that this hath made Government very difficult and unpleasing;
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Their bad actions being more publick, and their good therefore suspected of design; and the wiser Governours are, the more jealous the people are of them.
Their bad actions being more public, and their good Therefore suspected of Design; and the Wiser Governors Are, the more jealous the people Are of them.
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than that which Moses had over the people of Israel? He being an extraordinary person for all the abilities of Government; one bred up in the Egyptian Court, and in no mean degree of honour, being called the Son of Pharaohs Daughter;
than that which Moses had over the people of Israel? He being an extraordinary person for all the abilities of Government; one bred up in the Egyptian Court, and in no mean degree of honour, being called the Son of Pharaohs Daughter;
as appeared by the tenderness of his peoples interest in their deliverance out of Egypt; one of great temper and meekness ☞ above all men of the earth;
as appeared by the tenderness of his peoples Interest in their deliverance out of Egypt; one of great temper and meekness ☞ above all men of the earth;
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Usurpation upon the peoples rights, v. 4. the Faction makes a Remonstrance asserting the Priviledges of the people against Moses and Aaron; Ye take too much upon you, seeing all the Congregation are holy every one of them,
Usurpation upon the peoples rights, v. 4. the Faction makes a Remonstrance asserting the Privileges of the people against Moses and Aaron; You take too much upon you, seeing all the Congregation Are holy every one of them,
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and we shall willingly sacrifice them in so good a Cause. And when Moses afterwards sends for the Sons of Eliab to come to him they peremptorily refuse all Messages of Peace, and with their men of the sword mentioned, v. 2. They make votes of non-Addresses, and break off all Treaties with him,
and we shall willingly sacrifice them in so good a Cause. And when Moses afterwards sends for the Sons of Eliab to come to him they peremptorily refuse all Messages of Peace, and with their men of the sword mentioned, v. 2. They make votes of non-Addresses, and break off all Treaties with him,
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and declare these for their reasons, that he did dominando dominari, as some render it, exercise an arbitrary and tyrannical power over the people, that he was guilty of breach of the trust committed to him,
and declare these for their Reasons, that he did dominando Dominari, as Some render it, exercise an arbitrary and tyrannical power over the people, that he was guilty of breach of the trust committed to him,
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By which we see the design was under very fair and popular pretences to divest Moses of his Government, and then they doubted not but such zealous Patriots as they had shewed themselves, should come to have the greatest share in it;
By which we see the Design was under very fair and popular pretences to divest Moses of his Government, and then they doubted not but such zealous Patriots as they had showed themselves, should come to have the greatest share in it;
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but this which they most aimed at, must appear least in view, and only Necessity and Providence must seem to cast that upon them, which was the first true motive they had to rebel against Moses and Aaron.
but this which they most aimed At, must appear least in view, and only Necessity and Providence must seem to cast that upon them, which was the First true motive they had to rebel against Moses and Aaron.
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At first they were only some discontented Levites who murmured against Moses and Aaron, because they were not preferred to the Priesthood, and of these Corah was the chief.
At First they were only Some discontented Levites who murmured against Moses and Aaron, Because they were not preferred to the Priesthood, and of these Corah was the chief.
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R. Solomon observes, That the reason of Corahs discontent, was, That Elizaphan the Son of Vzziel, of the younger house to Izhar from whom Corah descended, was preferred before him by Moses to be Prince over the Sons of Kohath, Corah being active and busie in his discontents, had the opportunity of drawing in some of the Sons of Reuben, for they pitched their tents near each other, both on the South side of the Tabernacle of the Congregation ;
R. Solomon observes, That the reason of Corahs discontent, was, That Elizaphan the Son of Uzziel, of the younger house to Izhar from whom Corah descended, was preferred before him by Moses to be Prince over the Sons of Kohath, Corah being active and busy in his discontents, had the opportunity of drawing in Some of the Sons of Reuben, for they pitched their tents near each other, both on the South side of the Tabernacle of the Congregation;
but these must be covered over with the deepest dissimulation, with most vehement Protestations to the contrary, nothing must be talked of but a mighty zeal for Religion, and the publick interest. So Iosephus tells us concerning Corah, that while he carried on his own ambitious designs, with all the arts of sedition and a popular eloquence, insinuating into the peoples minds strange suggestions against Moses his Government,
but these must be covered over with the Deepest dissimulation, with most vehement Protestations to the contrary, nothing must be talked of but a mighty zeal for Religion, and the public Interest. So Iosephus tells us Concerning Corah, that while he carried on his own ambitious designs, with all the arts of sedition and a popular eloquence, insinuating into the peoples minds strange suggestions against Moses his Government,
as being a meer politick design of his to enslave the people of God, and advance his own family and interest, NONLATINALPHABET, he would seem to regard nothing but the publick good.
as being a mere politic Design of his to enslave the people of God, and advance his own family and Interest,, he would seem to regard nothing but the public good.
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they shall never want those who will enslave them •or the sake of Liberty, undo them for •he publick good, and destroy them with designs of Reformation. For nothing is •ore popular than Rebellion in the beginning;
they shall never want those who will enslave them •or the sake of Liberty, undo them for •he public good, and destroy them with designs of Reformation. For nothing is •ore popular than Rebellion in the beginning;
And the only true reason that it is ever 〈 ◊ 〉, is from the want of wisdom and judgment in the generality of mankind, who seldom see to the end of things,
And the only true reason that it is ever 〈 ◊ 〉, is from the want of Wisdom and judgement in the generality of mankind, who seldom see to the end of things,
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Nothing enters upon the stage with a braver shew and appearance, but however prosperous for a time it may continue, it commonly meets with a fatal end.
Nothing enters upon the stage with a braver show and appearance, but however prosperous for a time it may continue, it commonly meets with a fatal end.
Men when they are betrayed into them, are carried away and transported with the pleasing temptations, not considering the unspeakable misery that follows after them.
Men when they Are betrayed into them, Are carried away and transported with the pleasing temptations, not considering the unspeakable misery that follows After them.
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But as we st•• find, that notwithstanding all the grav• admonitions, the sober councels, the rational discourses, the perswasive arg•ments which are used to deter men fro• the practice of sin, they will still be such Fools to yield to the Devils temptations against their own welfare: So,
But as we st•• find, that notwithstanding all the grav• admonitions, the Sobrium Counsels, the rational discourses, the persuasive arg•ments which Are used to deter men fro• the practice of since, they will still be such Fools to yield to the Devils temptations against their own welfare: So,
neither the blessings of a continued Peace, nor the miseries of an intestine War, neither the security of a setled Government, nor the constant danger of Innovations will hinder men of fiery and restless spirits from raising combustions in a Nation,
neither the blessings of a continued Peace, nor the misery's of an intestine War, neither the security of a settled Government, nor the constant danger of Innovations will hinder men of fiery and restless spirits from raising combustions in a nation,
and all the faithful services of Moses, and Aaron; they considered not the difficulties of Government, nor the impossibilities of satisfying the ambitious desires of all pretenders;
and all the faithful services of Moses, and Aaron; they considered not the difficulties of Government, nor the impossibilities of satisfying the ambitious Desires of all pretenders;
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and perswade the people that they are equally concerned with themselves in the present danger, that though the pretence be only against faction and sedition, the design is the slavery and oppression of the People. This they manage at first by grave nods,
and persuade the people that they Are equally concerned with themselves in the present danger, that though the pretence be only against faction and sedition, the Design is the slavery and oppression of the People. This they manage At First by grave nods,
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and secret whispers, by deep sighs, and extatick motions, by far fetched discourses, and tragical stories, till they find the people capable of receiving their impressions,
and secret whispers, by deep sighs, and ecstatic motions, by Far fetched discourses, and tragical stories, till they find the people capable of receiving their impressions,
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such who sa•e in Comitiis Senatorum, as Paul. Eagius tells us, therefore said to be NONLATINALPHABET such as were called to the great Assembly which sate in Parliament at the door of the Tabernacle of the Congregation, which was the place where they m•t together.
such who sa•e in Comitiis Senatorum, as Paul. Eagius tells us, Therefore said to be such as were called to the great Assembly which sat in Parliament At the door of the Tabernacle of the Congregation, which was the place where they m•t together.
These were the Heads of the Tribes, and the Captains of thousands, and the men of the greatest Fame and Authority among the People, who Moses assembled together for advice and counsel, as often as he saw just occasion for it.
These were the Heads of the Tribes, and the Captains of thousands, and the men of the greatest Fame and authority among the People, who Moses assembled together for Advice and counsel, as often as he saw just occasion for it.
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And as far as I can find were distinct from the great Sanhedrin, which seemed to be rather a constant Court of Iudicature which sate to receive Appeals from Inferiour Courts, and to determine such difficult causes which were reserved peculiarly for it,
And as Far as I can find were distinct from the great Sanhedrin, which seemed to be rather a constant Court of Judicature which sat to receive Appeals from Inferior Courts, and to determine such difficult Causes which were reserved peculiarly for it,
But these 250 men did far exceed the whole number of the Sanhedrin; and the Heads of the Tribes, and the Elders of Israel were summoned together upon any very weighty occasion, by Moses both before and after the institution of the Sanhedrin. And now since the Faction had gained so great strength by the accession of so great a number of the most leading men among the People, we may expect they should soon declare their intentions,
But these 250 men did Far exceed the Whole number of the Sanhedrin; and the Heads of the Tribes, and the Elders of Israel were summoned together upon any very weighty occasion, by Moses both before and After the Institution of the Sanhedrin. And now since the Faction had gained so great strength by the accession of so great a number of the most leading men among the People, we may expect they should soon declare their intentions,
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3. Which is the next thing to be spoken to, viz. the colours and pretences under which these persons sought to justifie the proceedings of the Faction. Which were these two.
3. Which is the next thing to be spoken to, viz. the colours and pretences under which these Persons sought to justify the proceedings of the Faction. Which were these two.
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except thou make thy self altogether a Prince over us? And before, their charge was, that Moses and Aaron took too much upon them, in lifting up themselves above the Congregation of the Lord.
except thou make thy self altogether a Prince over us? And before, their charge was, that Moses and Aaron took too much upon them, in lifting up themselves above the Congregation of the Lord.
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Which Iosephus more at large explains, telling us that the great accusation of Moses was, that out of his ambition and affectation of Power, he had taken upon himself the Government of the people without their consent, that he made use of his pretence o• Familiarity with God only for a Politick end, that by this means he debarred the people of that Liberty which God had given them,
Which Iosephus more At large explains, telling us that the great accusation of Moses was, that out of his ambition and affectation of Power, he had taken upon himself the Government of the people without their consent, that he made use of his pretence o• Familiarity with God only for a Politic end, that by this means he debarred the people of that Liberty which God had given them,
and no man ought to take from them, that they were all a Free-born people, and equally the Children of Abraham, and therefore there was no reason they should depend upon the will of a single Person, who by his Politick Arts had brought them to the greatest necessities, that he might rule them the better;
and no man ought to take from them, that they were all a Freeborn people, and equally the Children of Abraham, and Therefore there was no reason they should depend upon the will of a single Person, who by his Politic Arts had brought them to the greatest necessities, that he might Rule them the better;
Wherefore Corah, as though he had been already President of a High Court of Iustice upon Moses their King, determines, That it was necessary for the Common wealth, that such enemies to the Publick Interest should be discovered and punished;
Wherefore Corah, as though he had been already President of a High Court of justice upon Moses their King, determines, That it was necessary for the Common wealth, that such enemies to the Public Interest should be discovered and punished;
as Moses was, for 250 Tyrants, besides Corah and the Sons of Reuben? What just and equal liberty was it which Moses did deprive them of? It was only the Liberty of destroying themselves, which all the power he had could hardly keep them from.
as Moses was, for 250 Tyrants, beside Corah and the Sons of Reuben? What just and equal liberty was it which Moses did deprive them of? It was only the Liberty of destroying themselves, which all the power he had could hardly keep them from.
Could there be any greater Liberty than delivering them out of the house of bondage? and was not Moses the great Instrument in effecting it? Could there be greater Liberty than for their whole Nation to be preserved from all the designs of their enemies to enjoy their own Laws, and matters of Iustice to be duly administred amongst them? and had they not all these under the Government of Moses? What means then this Out-cry for Liberty? Is it that they would have had no Government at all among them,
Could there be any greater Liberty than delivering them out of the house of bondage? and was not Moses the great Instrument in effecting it? Could there be greater Liberty than for their Whole nation to be preserved from all the designs of their enemies to enjoy their own Laws, and matters of justice to be duly administered among them? and had they not all these under the Government of Moses? What means then this Outcry for Liberty? Is it that they would have had no Government At all among them,
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whether the contentment he could take in his own liberty and power to defend himself, would ballance the fears he would have of the injury which others in the same state might be able to do him.
whither the contentment he could take in his own liberty and power to defend himself, would balance the fears he would have of the injury which Others in the same state might be able to do him.
So that the utmost liberty is destroyed by the very nature of Government, and nothing can be more unreasonable than for men to quarrel with Government for that, which they cannot enjoy and the preservation of themselves together.
So that the utmost liberty is destroyed by the very nature of Government, and nothing can be more unreasonable than for men to quarrel with Government for that, which they cannot enjoy and the preservation of themselves together.
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Which alone makes the desire of Power reasonable, and if the preservation of our selves in our rights and properties may be had without it, all that the want of Liberty signifies, is, that men have all the conveniences of Power without the trouble and the cares of it.
Which alone makes the desire of Power reasonable, and if the preservation of our selves in our rights and properties may be had without it, all that the want of Liberty signifies, is, that men have all the conveniences of Power without the trouble and the Cares of it.
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The pretence of Liberty then in this sense against Government, is, that men are Fools in taking the best care to preserve themselves, that Laws are but instruments of Slavery, and every single man is better able to defend himself,
The pretence of Liberty then in this sense against Government, is, that men Are Fools in taking the best care to preserve themselves, that Laws Are but Instruments of Slavery, and every single man is better able to defend himself,
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But is there then so great a degree of Liberty in one mode of Government more than another, that it should be thought reasonable to disturb Government, meerly to alter the form of it? Would it have been so much better for the people of Israel to have been governed by the 250 men here mentioned,
But is there then so great a degree of Liberty in one mode of Government more than Another, that it should be Thought reasonable to disturb Government, merely to altar the from of it? Would it have been so much better for the people of Israel to have been governed by the 250 men Here mentioned,
though their commands had been much more unreasonable than his? What security can there be that every one of these shall not be worse in all respects than him whom they were so willing to lay aside;
though their commands had been much more unreasonable than his? What security can there be that every one of these shall not be Worse in all respects than him whom they were so willing to lay aside;
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and if one be thought troublesome, what Liberty and ease is there when their name is Legion? So that the folly of these popular pretences is as great as the sin in being perswaded by them.
and if one be Thought troublesome, what Liberty and ease is there when their name is Legion? So that the folly of these popular pretences is as great as the since in being persuaded by them.
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And it may be they have not thought amiss who have attributed a great part of that disturbance of the Peace of Kingdoms, under a pretence of popular Government, to an unjust admiration of those Greek and Roman Writers, who have unreasonably set up Liberty in opposition to Monarchy. But some of the wisest of them have given us a truer account of these things,
And it may be they have not Thought amiss who have attributed a great part of that disturbance of the Peace of Kingdoms, under a pretence of popular Government, to an unjust admiration of those Greek and Roman Writers, who have unreasonably Set up Liberty in opposition to Monarchy. But Some of the Wisest of them have given us a truer account of these things,
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unless it had submitted to an Imperial Power; for the popular heats and factions were so great, that the annual election of Magistrates, was but another name for a tumult; and as Dio goes on the name of popular Government is far more plausible,
unless it had submitted to an Imperial Power; for the popular heats and factions were so great, that the annual election of Magistrates, was but Another name for a tumult; and as Dio Goes on the name of popular Government is Far more plausible,
and though one be accounted difficult, the other is almost impossible. And as he elsewhere well observes, the flourishing of a Commonwealth depends upon its poverty;
and though one be accounted difficult, the other is almost impossible. And as he elsewhere well observes, the flourishing of a Commonwealth depends upon its poverty;
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that being alone able to unite the minds of the Governours, who in a plentiful state, not set about with enemies, will be grasping at their own private interests,
that being alone able to unite the minds of the Governors, who in a plentiful state, not Set about with enemies, will be grasping At their own private interests,
So that we see the notion of Liberty, and the exercise of power in Government, is so far from being an inseperable property of the people, that the proper notion of it is inconsistent with Government, and that which lies in the enjoyments of our Rights and Properties, is so far from being inconsistent with Monarchy, that they are more advanced by that,
So that we see the notion of Liberty, and the exercise of power in Government, is so Far from being an inseparable property of the people, that the proper notion of it is inconsistent with Government, and that which lies in the enjoyments of our Rights and Properties, is so Far from being inconsistent with Monarchy, that they Are more advanced by that,
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2. Another principle which tends to the subverting Government under a pretence of Liberty, is, that in case of Vsurpation upon the Rights of the People, they may resume the exercise of Power, and punish the Supreme Magistrate himself,
2. another principle which tends to the subverting Government under a pretence of Liberty, is, that in case of Usurpation upon the Rights of the People, they may resume the exercise of Power, and Punish the Supreme Magistrate himself,
Than which there can be no principle imagined more destructive to civil Societies, and repugnant to the very nature of Government. For it destroys all the obligations of Oaths and Compacts;
Than which there can be no principle imagined more destructive to civil Societies, and repugnant to the very nature of Government. For it Destroys all the obligations of Oaths and Compacts;
and condemn their Soveraign. (And if Corah, Dathan and Abiram had succeeded in their Rebellion against Moses, no doubt they would have been called the Keepers of the Liberties of Israel. ) It makes all Government dangerous to the persons in whom it is, considering the unavoidable infirmities of it,
and condemn their Sovereign. (And if Corah, Dathan and Abiram had succeeded in their Rebellion against Moses, no doubt they would have been called the Keepers of the Liberties of Israel.) It makes all Government dangerous to the Persons in whom it is, considering the unavoidable infirmities of it,
it not being fit that the reasons of all counsels of Princes should be divulged by Proclamations. So that there can be nothing wanting to make Princes miserable,
it not being fit that the Reasons of all Counsels of Princes should be divulged by Proclamations. So that there can be nothing wanting to make Princes miserable,
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for if he knows their minds, he will think it reasonable to secure himself by all means against their Power, and endeavour to keep them as unable to resist as may be:
for if he knows their minds, he will think it reasonable to secure himself by all means against their Power, and endeavour to keep them as unable to resist as may be:
others may be chosen for some particular purposes, as proposing Laws, &c. but these cannot pretend by vertue of that choice, to have the full power of the people;
Others may be chosen for Some particular Purposes, as proposing Laws, etc. but these cannot pretend by virtue of that choice, to have the full power of the people;
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But on the other side, what mighty danger can there be in supposing the persons of Princes to be so sacred, that no sons of violence ought to come near to hurt them? Have not all the ancient Kingdoms and Empires of the world flourished under the supposition of an unaccountable power in Princes ? That hath been thought by those who did not own a derivation of their power from God, but a just security to their persons, considering the hazards,
But on the other side, what mighty danger can there be in supposing the Persons of Princes to be so sacred, that no Sons of violence ought to come near to hurt them? Have not all the ancient Kingdoms and Empires of the world flourished under the supposition of an unaccountable power in Princes? That hath been Thought by those who did not own a derivation of their power from God, but a just security to their Persons, considering the hazards,
and the care of Government which they undergo? Have not the people who have been most jealous of their Liberties, been fain to have recourse to an unaccountable power,
and the care of Government which they undergo? Have not the people who have been most jealous of their Liberties, been fain to have recourse to an unaccountable power,
but necessary then, ought it not to be preserved inviolable, where the same Laws do give it by which Men have any right to challenge any power at all? Neither doth this give Princes the liberty to do what they list ;
but necessary then, ought it not to be preserved inviolable, where the same Laws do give it by which Men have any right to challenge any power At all? Neither does this give Princes the liberty to do what they list;
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and Princes do find so great conveniency, ease and security in their Government by Law, that the sense of that will keep them far better within the compass of Laws, than the Peoples holding a Rod over them, which the best Princes are like to suffer the most by,
and Princes do find so great conveniency, ease and security in their Government by Law, that the sense of that will keep them Far better within the compass of Laws, than the Peoples holding a Rod over them, which the best Princes Are like to suffer the most by,
Good Princes will never need such a curb, because their oaths and promises, their love and tenderness towards their people, the sense they have of a Power infinitely greater than theirs, to which they must give an account of all their actions, will make them govern as the Fathers of their Country;
Good Princes will never need such a curb, Because their Oaths and promises, their love and tenderness towards their people, the sense they have of a Power infinitely greater than theirs, to which they must give an account of all their actions, will make them govern as the Father's of their Country;
2. Another pretence of this Rebellion of Corah, was, the freeing themselves from the encroachments upon their spiritual priviledges which were made by the usurpations of Aaron and the Priesthood. This served •or a very popular pretence,
2. another pretence of this Rebellion of Corah, was, the freeing themselves from the encroachments upon their spiritual privileges which were made by the usurpations of Aaron and the Priesthood. This served •or a very popular pretence,
What, say they, are not all the Lord's people holy ? Why may not then all they offer up incense to the Lord, as well as the Sons of Aaron? How many publick uses might those Revenues serve for, which are now to maintain Aaron, and all the Sons of Levi? But if there must be some to attend the service of God,
What, say they, Are not all the Lord's people holy? Why may not then all they offer up incense to the Lord, as well as the Sons of Aaron? How many public uses might those Revenues serve for, which Are now to maintain Aaron, and all the Sons of Levi? But if there must be Some to attend the service of God,
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why may not the meanest of the people serve for that purpose, those who can be serviceable for nothing else? Why must there be an order of Priesthood distinct from that of Levites? why a High Priest above all the Priests? what is there in all their office which one of the common people may not do as well as they? cannot they slay the sacrifices,
why may not the Meanest of the people serve for that purpose, those who can be serviceable for nothing Else? Why must there be an order of Priesthood distinct from that of Levites? why a High Priest above all the Priests? what is there in all their office which one of the Common people may not do as well as they? cannot they slay the Sacrifices,
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and offer incense, and d• all other parts of the Priestly Office? So that at last they make all this to be a Politick design of Moses only to advance his own Family by making his Brother High-Priest, and to have all the Priests and Levites at his devotion, to keep the people the better in awe.
and offer incense, and d• all other parts of the Priestly Office? So that At last they make all this to be a Politic Design of Moses only to advance his own Family by making his Brother High-Priest, and to have all the Priests and Levites At his devotion, to keep the people the better in awe.
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For who would ever have minded the constant attendance at the Temple, if no encouragements had been given to those who were imployed in it? Or is not Religion apt enough to be despised of it self, by Men of prophane minds,
For who would ever have minded the constant attendance At the Temple, if no encouragements had been given to those who were employed in it? Or is not Religion apt enough to be despised of it self, by Men of profane minds,
unless it be rendred more mean and contemptible by the Poverty of those who are devoted to it? Shall not God be allowed the priviledge of every Master of a Family, to appoint the ranks and orders of his own servants,
unless it be rendered more mean and contemptible by the Poverty of those who Are devoted to it? Shall not God be allowed the privilege of every Master of a Family, to appoint the ranks and order of his own Servants,
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and to take care they be provided for, as becomes those who wait upon him? What a dishonour had this been to the true God, when those who worshipped false Gods thought nothing too great for those who were imployed in the service of them? But never any yet cryed,
and to take care they be provided for, as becomes those who wait upon him? What a dishonour had this been to the true God, when those who worshipped false God's Thought nothing too great for those who were employed in the service of them? But never any yet cried,
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but he that had a mind to betray his Master, to what purpose is all this waste? Let God be honoured as he ought to be, let Religion come in for its share among all the things which deserve encouragement,
but he that had a mind to betray his Master, to what purpose is all this waste? Let God be honoured as he ought to be, let Religion come in for its share among all the things which deserve encouragement,
and then we shall see it was nothing, but the discontent and faction of Corah and his company which made any encroachment of Aaron and the Priesthood any pretence for Rebellion.
and then we shall see it was nothing, but the discontent and faction of Corah and his company which made any encroachment of Aaron and the Priesthood any pretence for Rebellion.
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Thus the earth having revenged it self against the disturbers of its peace, Heaven presently appears with a flaming fire, taking vengeance upon the 250 Men, who in opposition to Aaron, had usurped the Priestly office, in offering incense before the Lord.
Thus the earth having revenged it self against the disturbers of its peace, Heaven presently appears with a flaming fire, taking vengeance upon the 250 Men, who in opposition to Aaron, had usurped the Priestly office, in offering incense before the Lord.
Thus Heaven and Earth agree in the punishment of such disturbers of Government, and God by this remarkable judgment upon them hath left it upon record to all ages, that all the world may be convinced how displeasing to him the sin of faction and sedition is.
Thus Heaven and Earth agree in the punishment of such disturbers of Government, and God by this remarkable judgement upon them hath left it upon record to all ages, that all the world may be convinced how displeasing to him the since of faction and sedition is.
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but if Men will venture upon them notwithstanding, God doth not always punish them so much in this world, (though he sometimes doth) but reserves them, without repentance, to his Justice in the world to come.
but if Men will venture upon them notwithstanding, God does not always Punish them so much in this world, (though he sometime does) but reserves them, without Repentance, to his justice in the world to come.
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The first man that sinned was made an example of God's Justice; The first world; the first publick attempt against Heaven at Babel after the plantation of the world again;
The First man that sinned was made an Exampl of God's justice; The First world; the First public attempt against Heaven At Babel After the plantation of the world again;
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the first Cities which were so generally corrupted after the flood; the first breaker of the Sabbath after the Law; the first o••erers with strange fire;
the First Cities which were so generally corrupted After the flood; the First breaker of the Sabbath After the Law; the First o••erers with strange fire;
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the first lookers into the Ark, and here the first popular Rebellion and Usurpers of the office of Priesthood God doth hereby intend to preserve the honour of his Laws ;
the First lookers into the Ark, and Here the First popular Rebellion and Usurpers of the office of Priesthood God does hereby intend to preserve the honour of his Laws;
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he gives men warning enough by ore exemplary punishment, and if notwithstanding that, they will commit the same sin, they may thank themselves if they suffer for it,
he gives men warning enough by over exemplary punishment, and if notwithstanding that, they will commit the same since, they may thank themselves if they suffer for it,
yet we do not find that any Rebellion was raised among them afterwards upon these popular pretences of Religion, and the Power of the People. While their Judges continued (who were Kings, without the state and title of Kings ) they were observed with reverence, and obeyed with diligence.
yet we do not find that any Rebellion was raised among them afterwards upon these popular pretences of Religion, and the Power of the People. While their Judges continued (who were Kings, without the state and title of Kings) they were observed with Reverence, and obeyed with diligence.
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When afterwards they desired a King, with all the Pomp and Grandeur which other Nations had (which Samuel acquaints them with, viz. the Officers and Souldiers, the large Revenues he must have) though their King was disowned by God, yet the people held firm in their obedience to him,
When afterwards they desired a King, with all the Pomp and Grandeur which other nations had (which Samuel acquaints them with, viz. the Officers and Soldiers, the large Revenues he must have) though their King was disowned by God, yet the people held firm in their Obedience to him,
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and David himself, though anointed to be King, persecuted by Saul, and though he might have pleaded Necessity and Providence as much as any ever could, (when Saul was strangely delivered into his hands,) yet we see what an opinion he had of the person of a bad King, The Lord forbid that I should do this thing against my Master the Lord's Anointed, to stretch forth my hand against him, seeing he is the Anointed of the Lord.
and David himself, though anointed to be King, persecuted by Saul, and though he might have pleaded Necessity and Providence as much as any ever could, (when Saul was strangely Delivered into his hands,) yet we see what an opinion he had of the person of a bad King, The Lord forbid that I should do this thing against my Master the Lord's Anointed, to stretch forth my hand against him, seeing he is the Anointed of the Lord.
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And lest we should think it was only his Modesty or his Policy which kept him from doing it, he afterwards, upon a like occasion declares, it was only the sin of doing it, which kept him from it.
And lest we should think it was only his Modesty or his Policy which kept him from doing it, he afterwards, upon a like occasion declares, it was only the since of doing it, which kept him from it.
For who can stretch forth his hand against the Lords Anointed and be guiltless? Not as though David could not do it without the power of the Sanhedrin, as it hath been pretended by the Sons of Corah in our age; for he excepts none ;
For who can stretch forth his hand against the lords Anointed and be guiltless? Not as though David could not do it without the power of the Sanhedrin, as it hath been pretended by the Sons of Corah in our age; for he excepts none;
he never seizes upon him to carry him prisoner to be tryed by the Sanhedrin, nor is there any foundation for any such power in the Sanhedrin over the persons of their Soveraigns. It neither being contained in the grounds of its institution,
he never seizes upon him to carry him prisoner to be tried by the Sanhedrin, nor is there any Foundation for any such power in the Sanhedrin over the Persons of their Sovereigns. It neither being contained in the grounds of its Institution,
all that they say is, that in the cases expressed by the Law, if the Kings do transgress, the Sanhedrin had the power of inflicting the penalty of scourging, which yet they deny to have had any infamy in it among them.
all that they say is, that in the cases expressed by the Law, if the Kings do transgress, the Sanhedrin had the power of inflicting the penalty of scourging, which yet they deny to have had any infamy in it among them.
But did not David transgress the Law in his murder and adultery? did not Solomon in the multitude of his wives and Idolatry, yet where do we read that the Sanhedrin ever took cognizance of these things? And the more ancient Iews do say, That the King was not to be judged, as is plain in the Text of the Misna, however the Expositors have taken a liberty to contradict it;
But did not David transgress the Law in his murder and adultery? did not Solomon in the multitude of his wives and Idolatry, yet where do we read that the Sanhedrin ever took cognizance of these things? And the more ancient Iews do say, That the King was not to be judged, as is plain in the Text of the Mishna, however the Expositors have taken a liberty to contradict it;
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But we have an Authority far greater than his, viz. of David's in this case, who after he hath denied that any man can stretch forth his hand against the Lord's Anointed, and be guiltless ;
But we have an authority Far greater than his, viz. of David's in this case, who After he hath denied that any man can stretch forth his hand against the Lord's Anointed, and be guiltless;
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when it is masked under a pretence of zeal for Religion and Liberty. But it is so far from it, that what God then declared to be displeasing to him by such remarkable judgments, hath been now more fully manifested by frequent precepts,
when it is masked under a pretence of zeal for Religion and Liberty. But it is so Far from it, that what God then declared to be displeasing to him by such remarkable Judgments, hath been now more Fully manifested by frequent Precepts,
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and by the black character which is set upon those who under a pretence of Christian Liberty did despise dominion, and speak evil of dignities, and follow Corah in his Rebellion, however they may please themselves with greater light, than former ages had in this matter, they are said to be such for whom is reserved the blackness of darkness for ever.
and by the black character which is Set upon those who under a pretence of Christian Liberty did despise dominion, and speak evil of dignities, and follow Corah in his Rebellion, however they may please themselves with greater Light, than former ages had in this matter, they Are said to be such for whom is reserved the blackness of darkness for ever.
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It would take up too much time to examine the frivolous evasions, and ridiculous distinctions by which they would make the case of the Primitive Christians in not resisting Authority,
It would take up too much time to examine the frivolous evasions, and ridiculous Distinctions by which they would make the case of the Primitive Christians in not resisting authority,
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when all their obedience was only due to those precepts of the Gospel, which make it so great a part of Christianity to be subject to Principalities and Powers, and which the Teachers of the Gospel had particularly given them in charge to put the people in mind of.
when all their Obedience was only due to those Precepts of the Gospel, which make it so great a part of Christianity to be Subject to Principalities and Powers, and which the Teachers of the Gospel had particularly given them in charge to put the people in mind of.
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When the Sons of Corah managed their own ambitious designs against Moses and Aaron (the King and the Church ) under the same pretences of Religion and Liberty. And when the pretence of Religion was broken into Schisms, and Liberty into oppression of the people, it pleased God out of his secret and unsearchable judgments to suffer the Sons of Violence to prevail against the Lord's Anointed ;
When the Sons of Corah managed their own ambitious designs against Moses and Aaron (the King and the Church) under the same pretences of Religion and Liberty. And when the pretence of Religion was broken into Schisms, and Liberty into oppression of the people, it pleased God out of his secret and unsearchable Judgments to suffer the Sons of Violence to prevail against the Lord's Anointed;
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and then they would know no difference between his being conquered and guilty. They could find no way to justifie their former wickedness, but by adding more:
and then they would know no difference between his being conquered and guilty. They could find no Way to justify their former wickedness, but by adding more:
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And when they found the greatness and constancy of his mind, the firmness of his piety, the zeal he had for the true interest of the people, would not suffer him to betray his Trust for the saving of his life;
And when they found the greatness and constancy of his mind, the firmness of his piety, the zeal he had for the true Interest of the people, would not suffer him to betray his Trust for the Saving of his life;
And as if it had not been enough to have abused the names of Religion and Liberty before, they resolve to make the very name of Iustice to suffer together with their King: by calling that infamous company, who condemned their Soveraign, A High Court of Iustice, which trampled under foot the Laws both of God and men.
And as if it had not been enough to have abused the names of Religion and Liberty before, they resolve to make the very name of justice to suffer together with their King: by calling that infamous company, who condemned their Sovereign, A High Court of justice, which trampled under foot the Laws both of God and men.
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But lest the world should imagine they had any shame left in their sins, they make the people witnesses of his Murther; and pretend the Power of the People for doing that, which they did detest and abhor.
But lest the world should imagine they had any shame left in their Sins, they make the people Witnesses of his Murder; and pretend the Power of the People for doing that, which they did detest and abhor.
And as God gave once to the people of the Iews a King in his Anger, being provoked to it by their sins, we have cause to say, that upon the same account he took away one of the best of Kings from us in his wrath.
And as God gave once to the people of the Iews a King in his Anger, being provoked to it by their Sins, we have cause to say, that upon the same account he took away one of the best of Kings from us in his wrath.
and by our hearty supplications to God that he would preserve the person of our Soveraign from all the attempts of violence, that he would so direct his counsels,
and by our hearty supplications to God that he would preserve the person of our Sovereign from all the attempts of violence, that he would so Direct his Counsels,
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and to let them see that he laid no impossible command upon men when he bid them love their enemies, he expresses the truest kindness himsel• towards those who designed his destruction.
and to let them see that he laid no impossible command upon men when he bid them love their enemies, he Expresses the Truest kindness himsel• towards those who designed his destruction.
than by representing to them the evils they must suffer, to disswade them from that, which they intended to do? But if neither the sense of their future miseries,
than by representing to them the evils they must suffer, to dissuade them from that, which they intended to do? But if neither the sense of their future misery's,
But their stupidity made him more sensible of their folly, and their obstinacy stirred up his compassion towards them, insomuch that the nearer he approached to his own sufferings, the greater sense he expressed of theirs.
But their stupidity made him more sensible of their folly, and their obstinacy stirred up his compassion towards them, insomuch that the nearer he approached to his own sufferings, the greater sense he expressed of theirs.
And when he was within the City, he could not mention the desolation which was to come upon it for all the righteous blood which had been spilt there,
And when he was within the city, he could not mention the desolation which was to come upon it for all the righteous blood which had been spilled there,
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how often would I have gathered thy Childre• together, as a Hen gathereth her Chickens under her wings and ye would not ? what words could more emphatically expres• the love and tenderness of Christ towards his greatest enemies than these do ▪ especially considering that he knew how busie they were in contriving his sufferings,
how often would I have gathered thy Childre• together, as a Hen gathereth her Chickens under her wings and you would not? what words could more emphatically expres• the love and tenderness of christ towards his greatest enemies than these doe ▪ especially considering that he knew how busy they were in contriving his sufferings,
And when their malice ha• done its utmost upon him, and they sa•• him hanging upon the Cross and read• to yield up his last breath, he imploys th• remainder of it in begging pardon fo• them, in those pathetical words Father, forgive them for they know not what they do.
And when their malice ha• done its utmost upon him, and they sa•• him hanging upon the Cross and read• to yield up his last breath, he employs th• remainder of it in begging pardon fo• them, in those pathetical words Father, forgive them for they know not what they do.
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By all which we see, that what punishments soever the Jewish Nation underwent afterwards for the great sin of crucifying the Lord of life, were no effect of meer revenge from him upon them,
By all which we see, that what punishments soever the Jewish nation underwent afterwards for the great since of crucifying the Lord of life, were no Effect of mere revenge from him upon them,
And that they might not think themselves surprized, when the dreadful effects of God's anger should seize upon them, our Saviour as he drew nearer to the time of his sufferings gives them more frequent and serious warnings of the sad consequence of their incorrgibleness under all the means of cure which had been used among them.
And that they might not think themselves surprised, when the dreadful effects of God's anger should seize upon them, our Saviour as he drew nearer to the time of his sufferings gives them more frequent and serious Warnings of the sad consequence of their incorrgibleness under all the means of cure which had been used among them.
but as if it had not been enough to have done these things to servants, (to let the world see how dangerous it is to attempt the cure of incorrigible sinners) when God sent his own Son to them, expecting they should reverence him, they find a peculiar reason for taking him out of the way, for then the inheritance would be their own.
but as if it had not been enough to have done these things to Servants, (to let the world see how dangerous it is to attempt the cure of incorrigible Sinners) when God sent his own Son to them, expecting they should Reverence him, they find a peculiar reason for taking him out of the Way, for then the inheritance would be their own.
But so miserably do sinners miscarry in their designs for their advantage, that those things which they build their hopes the most upon prove the most fatal and pernicious to them:
But so miserably doe Sinners miscarry in their designs for their advantage, that those things which they built their hope's the most upon prove the most fatal and pernicious to them:
For upon this it is that our Saviour here saith in the words of the Text, Therefore say I unto you, that the Kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof.
For upon this it is that our Saviour Here Says in the words of the Text, Therefore say I unto you, that the Kingdom of God shall be taken from you and given to a Nation bringing forth the fruits thereof.
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Which words, are the application which our Saviour makes of the foregoing parable concerning the vineyard, which it seems the Chief Priests and Pharisees, did not apprehend themselves to be concerned in, till he brought the application of it so close to them;
Which words, Are the application which our Saviour makes of the foregoing parable Concerning the vineyard, which it seems the Chief Priests and Pharisees, did not apprehend themselves to be concerned in, till he brought the application of it so close to them;
so that then they find they had condemned themselves, when they so readily passed so severe a sentence upon those husbandmen, who had so ill requited the Lord of the Vineyard for all the care he had taken about it, that instead of sending him the fruits of it, they abuse his messengers,
so that then they find they had condemned themselves, when they so readily passed so severe a sentence upon those husbandmen, who had so ill requited the Lord of the Vineyard for all the care he had taken about it, that instead of sending him the fruits of it, they abuse his messengers,
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and at last murther his Son. When therefore Christ asks them, When the Lord therefore of the Vineyard cometh, what will he do unto those husbandmen ? They thought the case so plain, that they never take time to consider,
and At last murder his Son. When Therefore christ asks them, When the Lord Therefore of the Vineyard comes, what will he do unto those husbandmen? They Thought the case so plain, that they never take time to Consider,
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They say unto him, he will miserably destroy those wicked men, and will let out his Vineyard to other husbandmen, which shall render him the fruits in their seasons.
They say unto him, he will miserably destroy those wicked men, and will let out his Vineyard to other husbandmen, which shall render him the fruits in their seasons.
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for in these words they vindicate God and condemn themselves, they acknowledge God's Justice in the severest punishments he should inflict upon such obstinate wretches.
for in these words they vindicate God and condemn themselves, they acknowledge God's justice in the Severest punishments he should inflict upon such obstinate wretches.
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Our Saviour having gained this confession from them, and so made it impossible for them to start back in charging God with injustice in punishing them;
Our Saviour having gained this Confessi from them, and so made it impossible for them to start back in charging God with injustice in punishing them;
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he now applies it to themselves in these words, which I suppose, ought immediately to follow the 41. verse, Therefore say I unto you the Kingdom of God shall be taken from you, &c. Wherein we have,
he now Applies it to themselves in these words, which I suppose, ought immediately to follow the 41. verse, Therefore say I unto you the Kingdom of God shall be taken from you, etc. Wherein we have,
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or more particular as referring to the sin of the Jews in crucifying Christ, and so it makes the guilt of that sin to be the cause of all the miseries, which that nation hath undergone since that time.
or more particular as referring to the since of the jews in crucifying christ, and so it makes the guilt of that since to be the cause of all the misery's, which that Nation hath undergone since that time.
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And therein, 1. The greatness of their judgment implyed in those words the Kingdom of God, &c. 2. The particular reason of that judgment, which was crucifying the Son of God.
And therein, 1. The greatness of their judgement employed in those words the Kingdom of God, etc. 2. The particular reason of that judgement, which was crucifying the Son of God.
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And that will appear if we take the Kingdom of God in that double notion in which it was taken at that time. 1. It was taken by the Jews themselves for some peculiar and temporal blessings, which those who enjoyed it had above all other people. 2. It was taken by our Saviour for a clearer manifestation of the will of God to the world,
And that will appear if we take the Kingdom of God in that double notion in which it was taken At that time. 1. It was taken by the jews themselves for Some peculiar and temporal blessings, which those who enjoyed it had above all other people. 2. It was taken by our Saviour for a clearer manifestation of the will of God to the world,
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and in this sense we shall make it evident that the Kingdom of God hath been taken from that people in accomplishment of this prediction of our Saviour.
and in this sense we shall make it evident that the Kingdom of God hath been taken from that people in accomplishment of this prediction of our Saviour.
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For they imagined the Kingdom of God among them to consist in these things especially, Deliverance from their enemies, a flourishing state, the upholding their Religion in Honour, chiefly in the pompous worship of the Temple,
For they imagined the Kingdom of God among them to consist in these things especially, Deliverance from their enemies, a flourishing state, the upholding their Religion in Honour, chiefly in the pompous worship of the Temple,
They either were such great admirers of the Pomp and Splendor of the world, or so sensible of their own burdens and the yoke that was upon them, that they could not be perswaded that God should design to send his Kingdom among them for any other end but their ease and liberty.
They either were such great admirers of the Pomp and Splendour of the world, or so sensible of their own burdens and the yoke that was upon them, that they could not be persuaded that God should Design to send his Kingdom among them for any other end but their ease and liberty.
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But if Jesus of Nazareth had raised an army in defence of their liberty, and had destroyed the Romans, they would never have enquired farther concerning Prophecies,
But if jesus of Nazareth had raised an army in defence of their liberty, and had destroyed the Roman, they would never have inquired farther Concerning Prophecies,
or Miracles, this had been instead of all others to them, and then they would willingly have given him that title, which was set up only in derision as the Elogium of his Cross, Iesus of Nazareth King of the Iews:
or Miracles, this had been instead of all Others to them, and then they would willingly have given him that title, which was Set up only in derision as the Elogium of his Cross, Iesus of Nazareth King of the Iews:
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But we see how justly God dealt with them soon after, when they crucified the Son of God because he preached another Kingdom than they dreamed of, God suffers this very pretence of a temporal Kingdom to be the occasion of the ruine of the whole Nation.
But we see how justly God dealt with them soon After, when they Crucified the Son of God Because he preached Another Kingdom than they dreamed of, God suffers this very pretence of a temporal Kingdom to be the occasion of the ruin of the Whole nation.
For upon that it was that they denied subjection to the Romans, for they were for no other Kingdom but only God's, NONLATINALPHABET, to acknowledge no other King but God, was the pretence of the War:) upon which arose that desperate Faction of the Zealots, who like so many Firebrands scattered up and down among them, soon put the whole Nation into Flames.
For upon that it was that they denied subjection to the Roman, for they were for no other Kingdom but only God's,, to acknowledge no other King but God, was the pretence of the War:) upon which arose that desperate Faction of the Zealots, who like so many Firebrands scattered up and down among them, soon put the Whole nation into Flames.
When they had thus secured themselves (as they thought) against the danger of too much Wisdom, by the removal of all such, who at least did not counterfeit madness and folly by joyning with them;
When they had thus secured themselves (as they Thought) against the danger of too much Wisdom, by the removal of all such, who At least did not counterfeit madness and folly by joining with them;
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then they began to suspect one another, and three Factions at once break forth at Hierusalem, who seemed to be afraid the Romans should not destroy them fast enough,
then they began to suspect one Another, and three Factions At once break forth At Jerusalem, who seemed to be afraid the Roman should not destroy them fast enough,
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By all means they were resolv'd to endure a seige, and as a preparative for that, they burnt up almost all the stores of provision which were among them:
By all means they were resolved to endure a siege, and as a preparative for that, they burned up almost all the stores of provision which were among them:
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It was no news to see Parents and Children destroying one another for a piece of bread, to see the streets and tops of houses covered with the bodies of those who dropt down for want of food, in-so-much that the stench of their carcases soon brought a Plague among them:
It was no news to see Parents and Children destroying one Another for a piece of bred, to see the streets and tops of houses covered with the bodies of those who dropped down for want of food, insomuch that the stench of their carcases soon brought a Plague among them:
which and the Famine raged together with that violence, that when there was no possibility of burying their dead, they threw them over the Walls of the City,
which and the Famine raged together with that violence, that when there was no possibility of burying their dead, they threw them over the Walls of the city,
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So that Titus often confessed, he never saw such an instance of divine vengeance upon a people, that when their enemies designed to save them, they were resolved to destroy themselves.
So that Titus often confessed, he never saw such an instance of divine vengeance upon a people, that when their enemies designed to save them, they were resolved to destroy themselves.
And Philostratus tells us, that when the neighbour Provinces offered Titus a Crown, in token of his conquest of Iudaea, he utterly refused it with this saying, That he had nothing to do in the glory of that action,
And Philostratus tells us, that when the neighbour Provinces offered Titus a Crown, in token of his conquest of Iudaea, he utterly refused it with this saying, That he had nothing to do in the glory of that actium,
Which we may easily believe, if we consider almost the incredible number of those who were destroyed at that time, 1100000 reckoned in that number in the time of eight months siege,
Which we may Easily believe, if we Consider almost the incredible number of those who were destroyed At that time, 1100000 reckoned in that number in the time of eight months siege,
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and 90000 carried away captive, which might have been thought incredible, but for one circumstance, which is mentioned by their own Historian, that at the time of the siege Hierusalem was filled with Jews coming from all parts to the solemnity of the Passover, where they were shut up as in a Prison:
and 90000 carried away captive, which might have been Thought incredible, but for one circumstance, which is mentioned by their own Historian, that At the time of the siege Jerusalem was filled with jews coming from all parts to the solemnity of the Passover, where they were shut up as in a Prison:
Yea so prodigious were the calamities which befel this people not only at Hierusalem, but at Caesarea, Antioch, Scythopolis, Alexandria, and almost all the Cities of Syria, that Eliazer, one of the heads of the Faction,
Yea so prodigious were the calamities which befell this people not only At Jerusalem, but At Caesarea, Antioch, Scythopolis, Alexandria, and almost all the Cities of Syria, that Eliazer, one of the Heads of the Faction,
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when he saw they could not hold out against the Romans at Massada, perswaded them all to kill one another by this argument, That it was now apparent that God from the beginning of the War had designed their destruction ▪ and they had better be the executioners of his vengeance themselves than suffer the Romans to be so.
when he saw they could not hold out against the Roman At Masada, persuaded them all to kill one Another by this argument, That it was now apparent that God from the beginning of the War had designed their destruction ▪ and they had better be the executioners of his vengeance themselves than suffer the Roman to be so.
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or improved mightil• to their disadvantage? Not so certainly, when all the circumstances are related by Jewish and Roman Writers, who had no kindness at all for Christians.
or improved mightil• to their disadvantage? Not so Certainly, when all the Circumstances Are related by Jewish and Roman Writers, who had no kindness At all for Christians.
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Or shall we say there was nothing extraordinary in all this, but that the Jews were a wild and seditious people that destroyed themselves and their nation? but it is evident they were not always so;
Or shall we say there was nothing extraordinary in all this, but that the jews were a wild and seditious people that destroyed themselves and their Nation? but it is evident they were not always so;
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And the Romans themselves at this time acknowledged they never saw a people of a more invincible spirit and less afraid of dying than these were ▪ But all this turned to their great prejudice;
And the Roman themselves At this time acknowledged they never saw a people of a more invincible Spirit and less afraid of dying than these were ▪ But all this turned to their great prejudice;
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and they who had been so famous in former ages for miraculous deliverances from the power of their enemies, were now not only given up into their hands,
and they who had been so famous in former ages for miraculous Deliverances from the power of their enemies, were now not only given up into their hands,
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The Nation of the Jews, was for all that we know never more numerous than at this time, never more resolute and couragious to venture their lives, never better provided of fortified Towns and strong places of retreat and all provisions for War;
The nation of the jews, was for all that we know never more numerous than At this time, never more resolute and courageous to venture their lives, never better provided of fortified Towns and strong places of retreat and all provisions for War;
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but there was a hand-writing upon the Wall against them, Mene, Tekel, Peres, God had weigh'd them in the ballance and found them too light, he divides their Nation and removes his Kingdom from them and leaves them to an utter desolation.
but there was a handwriting upon the Wall against them, Mene, Tekel, Peres, God had weighed them in the balance and found them too Light, he divides their nation and removes his Kingdom from them and leaves them to an utter desolation.
Neither can we say, this was some present infatuation upon them, for ever since all their attempts for recovering their own land, have but increased their miseries and made their condition worse than before.
Neither can we say, this was Some present infatuation upon them, for ever since all their attempts for recovering their own land, have but increased their misery's and made their condition Worse than before.
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Witness that great attempt under Barchocebas in the time of Adrian, in which the Jews themselves say, there perished double the number of what came out of Egypt, i. e. above 1200000 men.
Witness that great attempt under Barchocebas in the time of Adrian, in which the jews themselves say, there perished double the number of what Come out of Egypt, i. e. above 1200000 men.
and were fain to purchase at a dear rate, the liberty of weeping over it; ut qui quondam emerant sanguinem Christi, eman• lachrymas su•s; as St. Hierom seaks;
and were fain to purchase At a dear rate, the liberty of weeping over it; ut qui quondam emerant sanguinem Christ, eman• lachrymas su•s; as Saint Hieronymus seaks;
God seems to preserve that miserable Nation in being, to be a constant war•ing to all others, to let them see what a difference in the same people the Favour or Displeasure of God can make,
God seems to preserve that miserable nation in being, to be a constant war•ing to all Others, to let them see what a difference in the same people the Favour or Displeasure of God can make,
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He was himself once their immediate Governour and there•ore it might be properly called his Kingdom: and after they had Kings of their own their plenty and prosperity did so much depend on the kindness of Heaven to them, that all the days of their flourishing condition migh be justly attributed to a more than ordinary providence that watched over them.
He was himself once their immediate Governor and there•ore it might be properly called his Kingdom: and After they had Kings of their own their plenty and Prosperity did so much depend on the kindness of Heaven to them, that all the days of their flourishing condition migh be justly attributed to a more than ordinary providence that watched over them.
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For if we consider how small in comparison the extent and compass of the whole land of Iudea was, being as Saint Hierom saith, (who knew it well) but 160 miles in length from Dan to Beersheba, and 46 in breadth from Ioppa to Bethlehem; if we consider likewise the vast number of its inhabitants, there being at David 's numbering the people 1500000 fighting men who ought not to be reckoned above a fourth part of the whole,
For if we Consider how small in comparison the extent and compass of the Whole land of Iudea was, being as Saint Hieronymus Says, (who knew it well) but 160 miles in length from Dan to Beersheba, and 46 in breadth from Joppa to Bethlehem; if we Consider likewise the vast number of its inhabitants, there being At David is numbering the people 1500000 fighting men who ought not to be reckoned above a fourth part of the Whole,
and that every seven years the most fertile places must lye fallow, we may justly wonder how all this number of people should prosper so much in so narrow a territory.
and that every seven Years the most fertile places must lie fallow, we may justly wonder how all this number of people should prosper so much in so narrow a territory.
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and that the fertile places of that land were so almost to a miracle, yet considering their scarcity of rain and their Sabbatical years, we must have recourse to an immediate care of heaven which provided for all their necessities,
and that the fertile places of that land were so almost to a miracle, yet considering their scarcity of rain and their Sabbatical Years, we must have recourse to an immediate care of heaven which provided for all their necessities,
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And God himself had particularly promised to give them the former and the latter rain, and that they might have no occasion to complain of their Sabbatical years every sixth year should afford them fruit for 3 years. By which we see their plenty depended not so much upon the fat of their land, as upon the dew and blessing of heaven.
And God himself had particularly promised to give them the former and the latter rain, and that they might have no occasion to complain of their Sabbatical Years every sixth year should afford them fruit for 3 Years. By which we see their plenty depended not so much upon the fat of their land, as upon the due and blessing of heaven.
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And if we farther consider them as environed about with enemies on every side, such as were numerous and powerful, implacable and subtle, it is a perpetual wonder (considering the constitution of the Jewish Nation) that they should not be destroyed by them.
And if we farther Consider them as environed about with enemies on every side, such as were numerous and powerful, implacable and subtle, it is a perpetual wonder (considering the constitution of the Jewish nation) that they should not be destroyed by them.
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For all the males being obliged strictly by the Law to go up three times a year to Hierusalem (we should think against all rules of Policy to leave the country naked) it seems incredible that their enemies should not over-run the Country,
For all the males being obliged strictly by the Law to go up three times a year to Jerusalem (we should think against all rules of Policy to leave the country naked) it seems incredible that their enemies should not overrun the Country,
And to let us see that obedience to God is the best security against the greatest dangers, we never read of an• invasion of that Coun•ry in one of t•ose times,
And to let us see that Obedience to God is the best security against the greatest dangers, we never read of an• invasion of that Coun•ry in one of t•ose times,
For neither have any of the Posterity of David had any power over them, nor was it possi•le they should, considering that all Government is taken from them,
For neither have any of the Posterity of David had any power over them, nor was it possi•le they should, considering that all Government is taken from them,
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and the very distinction of tribes is lost among them ▪ they having never had any certa•n Genealogies since the destruction of the Temple I know what vain hopes,
and the very distinction of tribes is lost among them ▪ they having never had any certa•n Genealogies since the destruction of the Temple I know what vain hope's,
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but had they not so in Egypt, and were they ever the less in captivity there? Sometimes they boast of their Schools in those Eastern parts, such as Pombeditha, Sura, and Neharda, and the authority the Rabbins have over them;
but had they not so in Egypt, and were they ever the less in captivity there? Sometime they boast of their Schools in those Eastern parts, such as Pombeditha, Sura, and Neharda, and the Authority the Rabbis have over them;
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but this is just as the Orator said of Dionysius the Tyrant of Syracuse, that he loved Government so well, that when he was not suffered to govern men there, he went to govern Boys at Corinth, usque eò imperio carere non poterat.
but this is just as the Orator said of Dionysius the Tyrant of Syracuse, that he loved Government so well, that when he was not suffered to govern men there, he went to govern Boys At Corinth, usque eò Imperial career non poterat.
But these are tolerable in comparison with the incredible fictions of the four Tribes in the East, hem'd in by a vast and unpassable ridge of mountains on every side,
But these Are tolerable in comparison with the incredible fictions of the four Tribes in the East, hemmed in by a vast and unpassable ridge of Mountains on every side,
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but because the admirable nature of that River is That it keeps the Sabbath and rests all that day, we might have thought it had been possible to have had some entercourse with them on that day;
but Because the admirable nature of that River is That it keeps the Sabbath and rests all that day, we might have Thought it had been possible to have had Some intercourse with them on that day;
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and what will not they believe rather than Christ is the Son of God! For Mana•se ben Israel hath had the confidence in this age to say, That the sand taken out of the Sabbatical River and preserved in a Tube doth constantly move •or six days,
and what will not they believe rather than christ is the Son of God! For Mana•se ben Israel hath had the confidence in this age to say, That the sand taken out of the Sabbatical River and preserved in a Tube does constantly move •or six days,
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Which is the less to be wondred at since in all his Book of the hope of Israel, he eagerly contends for the incredible fiction of Montezini of the flourishing condition of the Jews at this day in some parts of America; but the Salvo is translated thither too ▪ for there is a mighty River which hinders any from access to them.
Which is the less to be wondered At since in all his Book of the hope of Israel, he eagerly contends for the incredible fiction of Montezini of the flourishing condition of the jews At this day in Some parts of America; but the Salvo is translated thither too ▪ for there is a mighty River which hinders any from access to them.
By all which we see how vain all their attempts are to preserve any reputation of that power and Government wherein they made so great a part of the Kingdom of God among them to consist.
By all which we see how vain all their attempts Are to preserve any reputation of that power and Government wherein they made so great a part of the Kingdom of God among them to consist.
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But what is become of all the glory of that now? where are all the pompous Ceremonies, the numerous Sacrifices, the magnificent and solemn Feasts, which were to be constantly observed there? how is it then possible for them to observe the Religion now which God commanded them;
But what is become of all the glory of that now? where Are all the pompous Ceremonies, the numerous Sacrifices, the magnificent and solemn Feasts, which were to be constantly observed there? how is it then possible for them to observe the Religion now which God commanded them;
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since he likewise forbid the doing these things any where, but in the Place which himself should appoint? So that they are under an unavoidable necessity of breaking their Law;
since he likewise forbid the doing these things any where, but in the Place which himself should appoint? So that they Are under an unavoidable necessity of breaking their Law;
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if they do them, they break the Law which forbids the doing them in any other place but at the Temple at Hierusalem. And this I am apt to think, was one of the greatest grounds among them,
if they do them, they break the Law which forbids the doing them in any other place but At the Temple At Jerusalem. And this I am apt to think, was one of the greatest grounds among them,
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for finding it impossible to keep the written Law, if they could gain to themselves the Authority of interpreting it, they were not much concerned for the Law it self.
for finding it impossible to keep the written Law, if they could gain to themselves the authority of interpreting it, they were not much concerned for the Law it self.
when they had such plain predictions that the Messias was to come during the second Temple, that the prediction of Christ concerning the destruction of this Temple was so exactly fulfilled, that all attempts for the rebuilding of it were vain and fruitless.
when they had such plain predictions that the Messias was to come during the second Temple, that the prediction of christ Concerning the destruction of this Temple was so exactly fulfilled, that all attempts for the rebuilding of it were vain and fruitless.
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and particularly with a design to contradict the prophecy of our Saviour gave all encouragement to the Iews to build it, he provided at his own charge all materials for it,
and particularly with a Design to contradict the prophecy of our Saviour gave all encouragement to the Iews to built it, he provided At his own charge all materials for it,
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NONLATINALPHABET, we are all witnesse (saith St. Chrysost. ) of the truth of these things; not by one or two, but the concurrent Testimony of the writers of that age.
, we Are all witness (Says Saint Chrysostom) of the truth of these things; not by one or two, but the concurrent Testimony of the writers of that age.
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Not only by St. Chrysost but Gregorius Nazianzenus, Ambrose, Ruffi••s, Socrates, Sozomen, Theodoret. And le•t all these should be suspected of partiality because Christians, we desire no more to be believed concerning it,
Not only by Saint Chrysostom but Gregorius Nazianzenus, Ambrose, Ruffi••s, Socrates, Sozomen, Theodoret And le•t all these should be suspected of partiality Because Christians, we desire no more to be believed Concerning it,
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From which we see that in all the senses the Jews unde•stood the Kingdom of God, it was rema•kably taken •rom them within so many years after Christ the true Passover was slain by them,
From which we see that in all the Senses the jews unde•stood the Kingdom of God, it was rema•kably taken •rom them within so many Years After christ the true Passover was slave by them,
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The Difficulty will be far less, and the concernment not so great as to the Jews, to prove that the Kingdom of God in the sense our Saviour meant it for the Power of the Gospel, was taken from them.
The Difficulty will be Far less, and the concernment not so great as to the jews, to prove that the Kingdom of God in the sense our Saviour meant it for the Power of the Gospel, was taken from them.
and the deferring the coming of the Messias. For some of them have confessed That all the terms prefixed for the coming of the Messias are past long ago, but that God provoked by their great sins hath thus long deserred his appearance,
and the deferring the coming of the Messias. For Some of them have confessed That all the terms prefixed for the coming of the Messias Are passed long ago, but that God provoked by their great Sins hath thus long deserred his appearance,
and it is very observable that the Jews were never freer from the suspicion of this sin than under the second Temple, and particularly near their destruction.
and it is very observable that the jews were never freer from the suspicion of this since than under the second Temple, and particularly near their destruction.
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and ever since that time they have been perfect haters of Idolatry, and none of the least hindrances of their embracing Christianity hath been the infinite scandal which hath been given them by the Roman Church in that particular.
and ever since that time they have been perfect haters of Idolatry, and none of the least hindrances of their embracing Christianity hath been the infinite scandal which hath been given them by the Roman Church in that particular.
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And now what sin can we imag•ne this to be, but putting to death the true Messias, which they will acknowledge themselves to be a sin that deserves all the miseries they have undergone;
And now what since can we imag•ne this to be, but putting to death the true Messias, which they will acknowledge themselves to be a since that deserves all the misery's they have undergone;
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other sins they confess and say they hear•ily repent of, but why then hath not God accepted of their repentance and brought them back into their own Land;
other Sins they confess and say they hear•ily Repent of, but why then hath not God accepted of their Repentance and brought them back into their own Land;
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and what can this be but that horrid sin of putting to death the Son of God, with that dreadful imprecation which to this day hath its force upon them, His blood be upon us and our Children? and this sin they are so far from repenting of, that they still justifie their Fathers in what they did,
and what can this be but that horrid since of putting to death the Son of God, with that dreadful imprecation which to this day hath its force upon them, His blood be upon us and our Children? and this since they Are so Far from repenting of, that they still justify their Father's in what they did,
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And it is observable that the very place where our Saviour foretold these things, viz. the Mount of Olives, was the first wherein the Roman Army encamped before Hierusalem. And as they had crucified the Son of God,
And it is observable that the very place where our Saviour foretold these things, viz. the Mount of Olive, was the First wherein the Roman Army encamped before Jerusalem. And as they had Crucified the Son of God,
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so when the Romans came to revenge his quarrel upon them, they took the captive Jews and crucified them openly in the view of the City, 500. oft-times in a day, NONLATINALPHABET, in different forms for sport sake, as Iosephus tells us, who was then in the Roman camp;
so when the Romans Come to revenge his quarrel upon them, they took the captive jews and Crucified them openly in the view of the city, 500. ofttimes in a day,, in different forms for sport sake, as Iosephus tells us, who was then in the Roman camp;
when such multitudes of the Jews (2000 in one one night) had their bowels ript up by the Roman Souldiers in hopes to have found the gold and silver there, which they were supposed to have swallowed.
when such Multitudes of the jews (2000 in one one night) had their bowels ripped up by the Roman Soldiers in hope's to have found the gold and silver there, which they were supposed to have swallowed.
than that they were so punctually foretold so long before, and had all things so exactly answering in the accomplishment of them? For when Christ spake those things the Jews thought their destruction as incredible as that he was the Messias; but what greater evidence could there be to them that he was so,
than that they were so punctually foretold so long before, and had all things so exactly answering in the accomplishment of them? For when christ spoke those things the jews Thought their destruction as incredible as that he was the Messias; but what greater evidence could there be to them that he was so,
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as the sufferings of the Jews to this day is for the sin of crucifying Christ? As often as we think of them we ought to consider the danger of infidelity,
as the sufferings of the jews to this day is for the since of crucifying christ? As often as we think of them we ought to Consider the danger of infidelity,
And it may be one of the ends of God's dispersing them almost among all nations, that as often as they see and despise them, they may have a care of those sins which have made them a byword and reproach among men, who were once a nation beloved of God and feared by men.
And it may be one of the ends of God's dispersing them almost among all Nations, that as often as they see and despise them, they may have a care of those Sins which have made them a Byword and reproach among men, who were once a Nation Beloved of God and feared by men.
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See what it is to despise the offers of grace, to reproach and ill use the Messengers of it who have no other errand but to perswade men to accept that Grace and bring forth the fruits thereof.
See what it is to despise the offers of grace, to reproach and ill use the Messengers of it who have no other errand but to persuade men to accept that Grace and bring forth the fruits thereof.
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If that had not been the fundamental miscarriage of the Rulers of the Jewish Nation at the time of our Saviour, they would most readily have entertained him and saved their land from ruine.
If that had not been the fundamental miscarriage of the Rulers of the Jewish nation At the time of our Saviour, they would most readily have entertained him and saved their land from ruin.
See how hard a matter it is to conquer the prejudices of education, and to condemn the most unjust actions of those when we come to understanding, whom from our infancy we had in veneration.
See how hard a matter it is to conquer the prejudices of education, and to condemn the most unjust actions of those when we come to understanding, whom from our infancy we had in veneration.
For it is in great measure because they were their Ancestors, that the Jews to this day are so hardly convin•ed they could be guilty of so soul a sin as crucifying the Messias.
For it is in great measure Because they were their Ancestors, that the jews to this day Are so hardly convin•ed they could be guilty of so soul a since as crucifying the Messias.
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and upon the same terms which they did? For to them at first were committed the Oracles of God, we enjoy all the excellent and sacred records of ancient times from them, all the prophecies of the men whom God raised up and inspired from time to time among them.
and upon the same terms which they did? For to them At First were committed the Oracles of God, we enjoy all the excellent and sacred records of ancient times from them, all the prophecies of the men whom God raised up and inspired from time to time among them.
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By their means we converse with those great persons, Moses, David, Solomon and others, and understand their wisdom and piety by the writings which at this day we enjoy.
By their means we converse with those great Persons, Moses, David, Solomon and Others, and understand their Wisdom and piety by the writings which At this day we enjoy.
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By them we have conveyed to us, all the particular prophesies which relate to the Messias, which point out the Tribe, the place, the time, the very person he was to be born of.
By them we have conveyed to us, all the particular prophecies which relate to the Messias, which point out the Tribe, the place, the time, the very person he was to be born of.
Is it nothing then to you that God hath dealt so severely with them, from whom you derive so great a part of your Rel•gion? But if that be nothing, consider the terms upon which you enjoy these mercies you have;
Is it nothing then to you that God hath dealt so severely with them, from whom you derive so great a part of your Rel•gion? But if that be nothing, Consider the terms upon which you enjoy these Mercies you have;
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Have we any such promises of his favour as they had? how great were their priviledges while they stood in favour with G•d above all other nations in the world? But we see,
Have we any such promises of his favour as they had? how great were their privileges while they stood in favour with G•d above all other Nations in the world? But we see,
3. Is it nothing to us what the Jews suffer, since our sins are in some senses more agg•avated than theirs were? For though there can be no just excuse made for their wilful blindness,
3. Is it nothing to us what the jews suffer, since our Sins Are in Some Senses more agg•avated than theirs were? For though there can be no just excuse made for their wilful blindness,
and the spreading and continuance of his Doctrine in the world, after the multitudes of Martyrs and the glorious Triumphs of our Religion over all the attempts of the persecutors and betrayers of it;
and the spreading and Continuance of his Doctrine in the world, After the Multitudes of Martyrs and the glorious Triumphos of our Religion over all the attempts of the persecutors and betrayers of it;
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What can be more mean, and ungrateful, what can shew more folly and weakness than after all these to esteem the blood of Christ no otherwise than as of a common malefactor,
What can be more mean, and ungrateful, what can show more folly and weakness than After all these to esteem the blood of christ no otherwise than as of a Common Malefactor,
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4. Can this be nothing to us who have so many of those Symptoms upon us which were the fore-runners of their desolation? Not as though I came hither like the son of Anani in the Jewish story, who of a sudden, four years before the war, cryed out in the Temple, a voice from the East, a voice from the West, a voice from the four Winds, Woe to Jerusalem, Woe to the Temple, Woe to all this People ;
4. Can this be nothing to us who have so many of those Symptoms upon us which were the forerunners of their desolation? Not as though I Come hither like the son of Anani in the Jewish story, who of a sudden, four Years before the war, cried out in the Temple, a voice from the East, a voice from the West, a voice from the four Winds, Woe to Jerusalem, Woe to the Temple, Woe to all this People;
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and this he continued crying, saith Iosephus, for seven years and five months, till at last being upon the Walls of the City, he cryed, Woe to my self also,
and this he continued crying, Says Iosephus, for seven Years and five months, till At last being upon the Walls of the city, he cried, Woe to my self also,
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It is hard to say that there hath ever been an Age, wherein vice, such as the very Heathens abhorred, hath been more confident and daring than in this;
It is hard to say that there hath ever been an Age, wherein vice, such as the very heathens abhorred, hath been more confident and daring than in this;
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How happy should we be if we could once lay aside our petty animosities, and all mind the true interest of our Church and the •ecurity o• the Protestant Religion by it, which ought to be dearer to us than our lives!
How happy should we be if we could once lay aside our Petty animosities, and all mind the true Interest of our Church and the •ecurity o• the Protestant Religion by it, which ought to be Dearer to us than our lives!
than ridiculous to foreign nations, and it puzleth the wisest among our selves to find out expedients to keep us from ruining one of the best Churches of the Christian world.
than ridiculous to foreign Nations, and it puzzleth the Wisest among our selves to find out expedients to keep us from ruining one of the best Churches of the Christian world.
for Iosephus who was apt enough •o flatter his Country-men, tel•s us there never was NONLATINALPHABET, a more Atheistical Generation of men than at that time the leaders of the factions were;
for Iosephus who was apt enough •o flatter his Countrymen, tel•s us there never was, a more Atheistical Generation of men than At that time the leaders of the factions were;
and all their pretences signified nothing to him who saw their unsufferable pride and loathsome hypocrisie through those thin vails they had drawn over them, to deceive the less observing sort of men by.
and all their pretences signified nothing to him who saw their unsufferable pride and loathsome hypocrisy through those thin vails they had drawn over them, to deceive the less observing sort of men by.
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The first tendency to the destruction of this Nation of the Jews was the prevalency of the Pharisaical temper among them, which was a compound of Pride and Hypocrisie;
The First tendency to the destruction of this nation of the jews was the prevalency of the Pharisaical temper among them, which was a compound of Pride and Hypocrisy;
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But however though God in mercy may design better th•ngs for us, we cannot be sufficiently apprehensive of our danger, not so much from the business of our enemies,
But however though God in mercy may Design better th•ngs for us, we cannot be sufficiently apprehensive of our danger, not so much from the business of our enemies,
as though there were little or no difference between the Government of Moses and Aaron and the bondage of Egypt. O England, England, what will the Pride and unthankfulness of those who profess Religion bring thee to!
as though there were little or no difference between the Government of Moses and Aaron and the bondage of Egypt. Oh England, England, what will the Pride and unthankfulness of those who profess Religion bring thee to!
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but to wha• a strange height of spiritual pride are those arrived, who ingross all true godliness to themselves? as though it were not possible among us to go to Heaven and to Church together.
but to wha• a strange height of spiritual pride Are those arrived, who ingross all true godliness to themselves? as though it were not possible among us to go to Heaven and to Church together.
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As though men could not love God and pray sinsincerely to him, that valued the peace and order of the Church above the heats and conceptions of their own brains.
As though men could not love God and pray sinsincerely to him, that valued the peace and order of the Church above the heats and conceptions of their own brains.
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but where there is so much impatience of reproof, such contempt of superiours, such uncharitable censures of other men, such invincible prejudices and stiffness of humour, such scorn and reproach cast upon the publick worship among us;
but where there is so much impatience of reproof, such contempt of superiors, such uncharitable censures of other men, such invincible prejudices and stiffness of humour, such scorn and reproach cast upon the public worship among us;
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and till men instead of mystical notions and unaccountable experiences, instead of misapplying promises and mis-understanding the spirit of prayer, instead of judging of themselves by mistaken signs of Grace, set themselves to the practice of humility, self-denial, meekness, patience, charity, obedience and a holy life,
and till men instead of mystical notions and unaccountable experiences, instead of misapplying promises and misunderstanding the Spirit of prayer, instead of judging of themselves by mistaken Signs of Grace, Set themselves to the practice of humility, self-denial, meekness, patience, charity, Obedience and a holy life,
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WHat was said of old conce•ning the first Creation of the World that in order to the accomplishment of it the Spirit of God moved upon the face of the waters, is in a sense agreeable to the nature of it as true of the renovation of the World by the doctrine of Christ.
WHat was said of old conce•ning the First Creation of the World that in order to the accomplishment of it the Spirit of God moved upon the face of the waters, is in a sense agreeable to the nature of it as true of the renovation of the World by the Doctrine of christ.
For that came upon them, as a rushing mighty Wind, and inspired them with a new life and motion, whereby they became the most active instruments of bringing the World out of that state of confusion and darkness it lay in before, by causing the glorious light of the Gospel to shine upon it.
For that Come upon them, as a rushing mighty Wind, and inspired them with a new life and motion, whereby they became the most active Instruments of bringing the World out of that state of confusion and darkness it lay in before, by causing the glorious Light of the Gospel to shine upon it.
And lest any part should be wanting to make up the parallel, in the verse before the text, we read of the Waters too which the Spirit of God did move upon,
And lest any part should be wanting to make up the parallel, in the verse before the text, we read of the Waters too which the Spirit of God did move upon,
but the great and constant benefit which the Church of God enjoys by the plentiful effusion of the Holy Spirit upon them, could not be better set forth than by rivers of living water flowing from them.
but the great and constant benefit which the Church of God enjoys by the plentiful effusion of the Holy Spirit upon them, could not be better Set forth than by Rivers of living water flowing from them.
And lest any should think that our Blessed Saviour purposely affected to speak in strange metaphors, we shall find a very just occasion given him for using this way of expression from a custom practised among the Jews at that time.
And lest any should think that our Blessed Saviour purposely affected to speak in strange metaphors, we shall find a very just occasion given him for using this Way of expression from a custom practised among the jews At that time.
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For in the solemnity of the feast of Tabernacles, especially in the last and great day of the Feast mentioned v. 37. after the Sacrifices were offered upon the Altar, one of the Priests was to go with a large Golden Tankard to the Fountain of Siloam, and having filled it with water, he brings it up to the water-gate over against the Altar, where it was received with a great deal of pomp and ceremony, with the sounding of the Trumpets and rejoycing of the People, which continued during the libation or pouring it out before the Altar;
For in the solemnity of the feast of Tabernacles, especially in the last and great day of the Feast mentioned v. 37. After the Sacrifices were offered upon the Altar, one of the Priests was to go with a large Golden Tankard to the Fountain of Siloam, and having filled it with water, he brings it up to the watergate over against the Altar, where it was received with a great deal of pomp and ceremony, with the sounding of the Trumpets and rejoicing of the People, which continued during the libation or pouring it out before the Altar;
Of which several accounts are given by the Jews, some say it had a respect to the later rain which God gave them about this time, others to the keeping of the Law;
Of which several accounts Are given by the jews, Some say it had a respect to the later rain which God gave them about this time, Others to the keeping of the Law;
but that which is most to our purpose is, that the reason assigned by one of the Rabbies in the Ierusalem Talmud is, because of the drawing or pouring out of the Holy Ghost according to what is said, with joy shall ye draw water out of the Wells of Salvation.
but that which is most to our purpose is, that the reason assigned by one of the Rabbies in the Ierusalem Talmud is, Because of the drawing or pouring out of the Holy Ghost according to what is said, with joy shall you draw water out of the Wells of Salvation.
and that this should not be in so scant and narrow a measure as that which was taken out of Siloam, which was soon poured out and carried away but out of them on whom the Holy Ghost should come, rivers of living waters should flow;
and that this should not be in so scant and narrow a measure as that which was taken out of Siloam, which was soon poured out and carried away but out of them on whom the Holy Ghost should come, Rivers of living waters should flow;
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The two most remarkable which I shall insist upon and do comprehend under them most of the rest, are, the power of working Miracles, whether in Healing diseases or any other way;
The two most remarkable which I shall insist upon and do comprehend under them most of the rest, Are, the power of working Miracles, whither in Healing diseases or any other Way;
It is not my present business to prove the truth of the matters of fact, viz. that the Apostles did those things which were accounted Miracles by those who saw them or heard of them;
It is not my present business to prove the truth of the matters of fact, viz. that the Apostles did those things which were accounted Miracles by those who saw them or herd of them;
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for these things are so universally attested by the most competent witnesses, viz. persons of the same age, whose testimony we can have no reason to suspect;
for these things Are so universally attested by the most competent Witnesses, viz. Persons of the same age, whose testimony we can have no reason to suspect;
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but the consequence of it, (by saying that granting them true they do not infer the concurrence of a divine spirit) that on the same grounds any person would question the truth of these things, he must question the truth of some other things, which himself believes on the same or weaker grounds than these are.
but the consequence of it, (by saying that granting them true they do not infer the concurrence of a divine Spirit) that on the same grounds any person would question the truth of these things, he must question the truth of Some other things, which himself believes on the same or Weaker grounds than these Are.
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Supposing then the matters of fact to be true, we now enquire whether these things might proceed from any meerly natural causes, which will be the best done by examining the most plausible accounts which are pretended to be given of them.
Supposing then the matters of fact to be true, we now inquire whither these things might proceed from any merely natural Causes, which will be the best done by examining the most plausible accounts which Are pretended to be given of them.
And thus some have had the confidence to say, That whatever is said to be done by the power of miracles in the Apostles might be effected by a natural temperament of body,
And thus Some have had the confidence to say, That whatever is said to be done by the power of Miracles in the Apostles might be effected by a natural temperament of body,
These are things spoken with as much case and as little reason, as any of the calumnies against Religion, which are so boldly uttered by men who dare speak any thing as to these things but reason,
These Are things spoken with as much case and as little reason, as any of the calumnies against Religion, which Are so boldly uttered by men who Dare speak any thing as to these things but reason,
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But can these men after all their confidence produce any one person in the World, who by the exquisiteness of his natural temper hath ever walked upon the waters,
But can these men After all their confidence produce any one person in the World, who by the exquisiteness of his natural temper hath ever walked upon the waters,
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how comes it to pass that no other instances can be given but such as we urge for miraculous? We say indeed that Christ walked on the Sea, but withal we say this was an argument of that divine power in him, which, as Iob saith, alone spreadeth out the heavens and treadeth upon the waves of the Sea:
how comes it to pass that no other instances can be given but such as we urge for miraculous? We say indeed that christ walked on the Sea, but withal we say this was an argument of that divine power in him, which, as Job Says, alone spreadeth out the heavens and treadeth upon the waves of the Sea:
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and even Nebuchadnezzar was hereby convinced, that he was the true God, which was able to preserve his servants from the force of that devouring element which was therefore so much worshipped by those Eastern people,
and even Nebuchadnezzar was hereby convinced, that he was the true God, which was able to preserve his Servants from the force of that devouring element which was Therefore so much worshipped by those Eastern people,
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and in this case there can be no confutation but by contrary experience. As we see the opinion of the Ancients concerning the uninhabitableness of the torrid Zone,
and in this case there can be no confutation but by contrary experience. As we see the opinion of the Ancients Concerning the uninhabitableness of the torrid Zone,
although not by such an exact temperament of body, which is only an instance of the strong power of imagination in those who think so whatever that may have on others.
although not by such an exact temperament of body, which is only an instance of the strong power of imagination in those who think so whatever that may have on Others.
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Such a temperament of body as these persons imagine, considering the great inequality of the mixture of the earthly and aerial parts in us, being it may be as great a miracle it self,
Such a temperament of body as these Persons imagine, considering the great inequality of the mixture of the earthly and aerial parts in us, being it may be as great a miracle it self,
yet what would all this signifie to the mighty cures which were wrought so easily and with a word speaking and at such great distance as were by Christ and his Apostles? Supposing our Saviour had the most exact natural temper that ever any person in the world had;
yet what would all this signify to the mighty cures which were wrought so Easily and with a word speaking and At such great distance as were by christ and his Apostles? Supposing our Saviour had the most exact natural temper that ever any person in the world had;
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yet what could this do to the cure of a person above twenty miles distance? for so our Saviour cured the Son of a Nobleman who lay sick at Capernaum, when himself was at Cana in Galilee? So at Capernaum he cured the Centurion's servant at his own house without going thither.
yet what could this doe to the cure of a person above twenty miles distance? for so our Saviour cured the Son of a Nobleman who lay sick At Capernaum, when himself was At Cana in Galilee? So At Capernaum he cured the Centurion's servant At his own house without going thither.
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And nothing can be more absurd than to imagine that so many men should at the same time work so many miraculous cures by vertue of a temperament peculiar to themselves? for how come they only to happen to have this temperament and none of the Jews who had all equal advantages with them for it? Why did none of the enemies of Christ do as strange things as they did? How come they never to do it before they were Christians, nor in such an extraordinary manner till after the day of Pentecost? Did the being Christians alter their natural temper and infuse a •anative vertue into them which they never had before? Or rather was not their Christianity like to have spoyled it if ever they had it before;
And nothing can be more absurd than to imagine that so many men should At the same time work so many miraculous cures by virtue of a temperament peculiar to themselves? for how come they only to happen to have this temperament and none of the jews who had all equal advantages with them for it? Why did none of the enemies of christ do as strange things as they did? How come they never to do it before they were Christians, nor in such an extraordinary manner till After the day of Pentecost? Did the being Christians altar their natural temper and infuse a •anative virtue into them which they never had before? Or rather was not their Christianity like to have spoiled it if ever they had it before;
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by their frequent watchings, fastings, hunger and thirst, cold and nakedness, stripes and imprisonments, racks and torments? Are these the improvers of an excellent constitution? if they be, I doubt not but those who magnifie it in them, would rather want the vertue of it,
by their frequent watchings, Fastings, hunger and thirst, cold and nakedness, stripes and imprisonments, racks and torments? are these the improvers of an excellent constitution? if they be, I doubt not but those who magnify it in them, would rather want the virtue of it,
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The power of imagination can never be supposed to give a being to the things we see in the world? but we have the greatest reason to attribute that to a divine and infinite power;
The power of imagination can never be supposed to give a being to the things we see in the world? but we have the greatest reason to attribute that to a divine and infinite power;
than that which had nothing to do in the making of it? So that in general, there can be no competition between the power of God and the strength of imagination as to any extraordinary effects which happen in the world. But this is not all;
than that which had nothing to do in the making of it? So that in general, there can be no competition between the power of God and the strength of imagination as to any extraordinary effects which happen in the world. But this is not all;
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for there is a repugnancy in the very nature of the thing that the power of imagination should do all those miracles which were wrought by Christ or his Apostles.
for there is a repugnancy in the very nature of the thing that the power of imagination should do all those Miracles which were wrought by christ or his Apostles.
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why have no persons ever since cured those whose welfare they have as heartily desired as ever they could do his? Certainly if imagination could kill mens enemies, there would never need Duels to destroy them,
why have no Persons ever since cured those whose welfare they have as heartily desired as ever they could do his? Certainly if imagination could kill men's enemies, there would never need Duels to destroy them,
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but raised the dead; and what power of imagination do they suppose in Lazarus when he had lain four days in the Grave? and however they think of the soul they must in this case allow this power of imagination to be immortal. So that were there no other arguments but that of raising the dead that demonstrates it impossible that what Christ or his Apostles did, did depend on the strength of Fancy in tho•e on whom they wrought their miracles. Object.
but raised the dead; and what power of imagination do they suppose in Lazarus when he had lain four days in the Grave? and however they think of the soul they must in this case allow this power of imagination to be immortal. So that were there no other Arguments but that of raising the dead that demonstrates it impossible that what christ or his Apostles did, did depend on the strength of Fancy in tho•e on whom they wrought their Miracles. Object.
and why should this be, but because the strength of imagination was required to it? And is it not expresly said, that Christ could not do any mighty works among his own country-men because of their unbelief? by which it appears that the efficacy of his miracles did depend on the Faith of the Persons. To which I answer,
and why should this be, but Because the strength of imagination was required to it? And is it not expressly said, that christ could not do any mighty works among his own countrymen Because of their unbelief? by which it appears that the efficacy of his Miracles did depend on the Faith of the Persons. To which I answer,
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And did not St. Paul raise Eutychius from the dead? and can any think so absurdly as that faith was required from a dead man in order to his resurrection? So that the greatest miracles of all others were wrought, where there was no possibility of believing in those on whom they were wrought.
And did not Saint Paul raise Eutychius from the dead? and can any think so absurdly as that faith was required from a dead man in order to his resurrection? So that the greatest Miracles of all Others were wrought, where there was no possibility of believing in those on whom they were wrought.
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2. When in miraculous cures believing was required, it was to shew for what end those miracles were wrought, viz. to confirm the Doctrine of the Gospel by them:
2. When in miraculous cures believing was required, it was to show for what end those Miracles were wrought, viz. to confirm the Doctrine of the Gospel by them:
not like that Caesar of the Atheists as some call him, who concludes one of his Dialogues with that horrible piece of vanity (to say no more of it) aut Deus es aut Vaninus, and Pomponatius his Master before him had said Philosophi sunt Dii terrestres, (and you must be sure to reckon him in the number;) but how was it possible for these men to discover more their mean thoughts of a Deity than by making him to be as de•picable as themselves? What boasting and ostentation would these men have made of themselves,
not like that Caesar of the Atheists as Some call him, who concludes one of his Dialogues with that horrible piece of vanity (to say no more of it) Or Deus es Or Vaninus, and Pomponatius his Master before him had said Philosophy sunt Gods terrestres, (and you must be sure to reckon him in the number;) but how was it possible for these men to discover more their mean thoughts of a Deity than by making him to be as de•picable as themselves? What boasting and ostentation would these men have made of themselves,
if they could have done but the thousand part of what the Apostles did? But they were men did as far excel all such in all true vertue and real excellency as they did in that miraculous power which God had given them.
if they could have done but the thousand part of what the Apostles did? But they were men did as Far excel all such in all true virtue and real excellency as they did in that miraculous power which God had given them.
But generally they took all opportunities to convey the Doctrine of Christianity into the minds of those, out of whose bodies they cast either Diseases or Devils.
But generally they took all opportunities to convey the Doctrine of Christianity into the minds of those, out of whose bodies they cast either Diseases or Devils.
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And in that other place where it is said, that he could there do no mighty work, it is presently added, save that he laid his hands upon a few sick folk and healed them.
And in that other place where it is said, that he could there do no mighty work, it is presently added, save that he laid his hands upon a few sick folk and healed them.
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And what absurdity is there that Christ should do no extraordinary miracle among them, among whom he saw that himself and his miracles were both equally contemned.
And what absurdity is there that christ should do no extraordinary miracle among them, among whom he saw that himself and his Miracles were both equally contemned.
Who questions but there was a possibility in the thing, that they might have held their peace? but it was a thing which upon great deliberation they had resolved not to do.
Who questions but there was a possibility in the thing, that they might have held their peace? but it was a thing which upon great deliberation they had resolved not to do.
3. It is pretended by those men who set themselves to undervalue those miraculous gifts which the Apostles had, that the gift of tongues might be only the effect of an Enthusiastick heat,
3. It is pretended by those men who Set themselves to undervalue those miraculous Gifts which the Apostles had, that the gift of tongues might be only the Effect of an Enthusiastic heat,
But that such unreasonable imaginations do more argue a distempered brain, than any thing we assert concerning these divine persons will easily appear from these considerations.
But that such unreasonable Imaginations do more argue a distempered brain, than any thing we assert Concerning these divine Persons will Easily appear from these considerations.
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But we are to take notice that those things are accounted wit when spoken against Religion, which would have been nonsense and contradictions if spoken for it.
But we Are to take notice that those things Are accounted wit when spoken against Religion, which would have been nonsense and contradictions if spoken for it.
And certainly nothing could be more absurdly said, than for the same men to make all the imaginations 〈 ◊ 〉 have of things to come in by our senses and yet to say that the mind of man can have those things in it, which he never learnt or heard.
And Certainly nothing could be more absurdly said, than for the same men to make all the Imaginations 〈 ◊ 〉 have of things to come in by our Senses and yet to say that the mind of man can have those things in it, which he never learned or herd.
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for then madness, or that which is the next to it, a great heat of brain, would make men the most learned. If this were true, there would be a much easier way of attaining to speak in the languages of all nations than that which many take to gain a very few of them:
for then madness, or that which is the next to it, a great heat of brain, would make men the most learned. If this were true, there would be a much Easier Way of attaining to speak in the languages of all Nations than that which many take to gain a very few of them:
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They spake with strange tongues, but in such a manner as convinced great numbers of their hearers of the excellency of that doctrine which was delivered by them.
They spoke with strange tongues, but in such a manner as convinced great numbers of their hearers of the excellency of that Doctrine which was Delivered by them.
so they did not speak incoherent and insignificant words which madness makes men do, nor any mean and trivial things, meerly for ostentation of their gifts,
so they did not speak incoherent and insignificant words which madness makes men do, nor any mean and trivial things, merely for ostentation of their Gifts,
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These are not the e••ects of Wine or Madness, as St. Peter at large proves, against the unreasonable cavils of some who mocked and said they were full of new wine.
These Are not the e••ects of Wine or Madness, as Saint Peter At large Proves, against the unreasonable cavils of Some who mocked and said they were full of new wine.
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When was there ever better and more weighty sense spoken by any, than by the Apostles after the day of Pentecost? With what reason do they argue, with what strength do they discourse, with what a sedate and manly courage do they withstand the opposition of the Sanhedrin against them? they never fly out into any extravagant passion, never betray any weakness or fear:
When was there ever better and more weighty sense spoken by any, than by the Apostles After the day of Pentecost? With what reason do they argue, with what strength do they discourse, with what a sedate and manly courage do they withstand the opposition of the Sanhedrin against them? they never fly out into any extravagant passion, never betray any weakness or Fear:
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Their zeal was great but regular, their devotion fervent and constant, their conversation honest and prudent, their discourses inflaming and convincing,
Their zeal was great but regular, their devotion fervent and constant, their Conversation honest and prudent, their discourses Inflaming and convincing,
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If they are called to suffer for their Religion, with what constancy do they own the truth, with what submission do they yield to their persecutors, with what meekness and patience do they bear their sufferings!
If they Are called to suffer for their Religion, with what constancy do they own the truth, with what submission do they yield to their persecutors, with what meekness and patience do they bear their sufferings!
If differences arise among Christians, with what care do they advise, with what caution do they direct, with what gentleness do they instruct, with what tenderness do they bear with dissenters, with what earnestness do they endeavour to preserve the peace of the Christian Church!
If differences arise among Christians, with what care do they Advice, with what caution do they Direct, with what gentleness do they instruct, with what tenderness do they bear with dissenters, with what earnestness do they endeavour to preserve the peace of the Christian Church!
When they write Epistles to those already planted, with what Authority do they teach, with what Majesty do they command, with what severity do they rebuke, with what pity do they chastise, with what vehemency do they exhort,
When they write Epistles to those already planted, with what authority do they teach, with what Majesty do they command, with what severity do they rebuke, with what pity do they chastise, with what vehemency do they exhort,
So that such persons who after all these things can believe that the Apostles were acted only by some extravagant heats, may as easily perswade themselves that men may be drunk with sobriety,
So that such Persons who After all these things can believe that the Apostles were acted only by Some extravagant heats, may as Easily persuade themselves that men may be drunk with sobriety,
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2. But yet there may be imagined a higher sort of madness than these men are guilty of, viz. That when men are convinced that these things could not be done by meer Mechanical causes,
2. But yet there may be imagined a higher sort of madness than these men Are guilty of, viz. That when men Are convinced that these things could not be done by mere Mechanical Causes,
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And this is properly blaspheming the Holy Ghost, (which was not given, as our text tells us, till after Christ's ascension) when men attribute all those miraculous gifts which were poured out upon the Apostles in confirmation of the Christian doctrine to the power of an unclean Spirit.
And this is properly blaspheming the Holy Ghost, (which was not given, as our text tells us, till After Christ's Ascension) when men attribute all those miraculous Gifts which were poured out upon the Apostles in confirmation of the Christian Doctrine to the power of an unclean Spirit.
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For so the Evangelist St. Luke, when he mentions the blasphemy against the Holy Ghost which shall not be forgiven, immediately subjoyns, their bringing in the Apostles to the Synagogues and Magistrates and Powers;
For so the Evangelist Saint Lycia, when he mentions the blasphemy against the Holy Ghost which shall not be forgiven, immediately subjoins, their bringing in the Apostles to the Synagogues and Magistrates and Powers;
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and to such he appeared but as the son of man, of whom it is said that had they known him they would not have crucified the Lord of Glory: and St. Peter more expresly;
and to such he appeared but as the son of man, of whom it is said that had they known him they would not have Crucified the Lord of Glory: and Saint Peter more expressly;
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But now since his resurrection and ascension, when God by the effusion of the Holy Ghost hath given the largest and fullest Testimony to the doctrine of the Gospel;
But now since his resurrection and Ascension, when God by the effusion of the Holy Ghost hath given the Largest and Fullest Testimony to the Doctrine of the Gospel;
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because this argues the greatest obstinacy of mind, the highest contempt of God, and the greatest affront that can be put upon the Testimony of the Holy Spirit;
Because this argues the greatest obstinacy of mind, the highest contempt of God, and the greatest affront that can be put upon the Testimony of the Holy Spirit;
as that the infernal Spirits should imploy their power in promoting a doctrine so contrary to their interest? For Heaven and Hell cannot be more distant,
as that the infernal Spirits should employ their power in promoting a Doctrine so contrary to their Interest? For Heaven and Hell cannot be more distant,
How soon was the Devil's Kingdom broken, his Temples demolished, his Oracles silenced, himself baffled in his great design of deceiving mankind when Christianity prevailed in the world? Having thus far asserted the truth of the thing, viz. that there was such an effusion of the Holy Spirit, we now come to consider,
How soon was the Devil's Kingdom broken, his Temples demolished, his Oracles silenced, himself baffled in his great Design of deceiving mankind when Christianity prevailed in the world? Having thus Far asserted the truth of the thing, viz. that there was such an effusion of the Holy Spirit, we now come to Consider,
but those were no more to be compared with these Rivers of waters, than the waters of Siloam which run softly, with the mighty River Euphrates. What was the Spirit which Bezaleel had to build the Tabernacle with,
but those were no more to be compared with these rivers of waters, than the waters of Siloam which run softly, with the mighty River Euphrates. What was the Spirit which Bezaleel had to built the Tabernacle with,
if compared with that Spirit which the Apostles were inspired with for building up the Church of God? What was that Spirit of Wisdom which some were filled with to make garments for Aaron, if compared with that Spirit of Wisdom and Revelation which led the Apostles into the knowledge of all Truth? What was that Spirit of Courage which was given to the Iudges of old,
if compared with that Spirit which the Apostles were inspired with for building up the Church of God? What was that Spirit of Wisdom which Some were filled with to make garments for Aaron, if compared with that Spirit of Wisdom and Revelation which led the Apostles into the knowledge of all Truth? What was that Spirit of Courage which was given to the Judges of old,
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if compared with that Spirit which did convince the world of sin, of righteousness, and of judgment? What was that Spirit of Moses which was communicated to the 70 Elders,
if compared with that Spirit which did convince the world of since, of righteousness, and of judgement? What was that Spirit of Moses which was communicated to the 70 Elders,
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if compared with that Spirit of his Son, which God hath shed abroad in the hearts of his people? What was that Spirit of Prophesie, which inspired some Prophets in several Ages, with that pouring out of the Spirit upon all flesh ;
if compared with that Spirit of his Son, which God hath shed abroad in the hearts of his people? What was that Spirit of Prophesy, which inspired Some prophets in several Ages, with that pouring out of the Spirit upon all Flesh;
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which the Apostle tells us was accomplished on the day of Pentecost? But these Rivers of Waters, though they began their course at Ierusalem upon that day,
which the Apostle tells us was accomplished on the day of Pentecost? But these rivers of Waters, though they began their course At Ierusalem upon that day,
yet they soon overflowed the Christian Church in other parts of the world. The sound of that rushing mighty Wind was soon heard in the most distant places:
yet they soon overflowed the Christian Church in other parts of the world. The found of that rushing mighty Wind was soon herd in the most distant places:
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and the fiery tongues inflamed the hearts of many who never saw them. These gifts being propagated into other Churches, and many other tongues were kindled from them,
and the fiery tongues inflamed the hearts of many who never saw them. These Gifts being propagated into other Churches, and many other tongues were kindled from them,
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as we see how much this gift of tongues obtained in the Church of Corinth: And so in the History of the Acts of the Apostles, we find after this day how the Holy Ghost fell upon them which believed,
as we see how much this gift of tongues obtained in the Church of Corinth: And so in the History of the Acts of the Apostles, we find After this day how the Holy Ghost fell upon them which believed,
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not confined within the banks of Tiber, nor mixing with the impure waters of it; but preserved pure and unmixed in that sacred doctrine contained in the Holy Scripture.
not confined within the banks of Tiber, nor mixing with the impure waters of it; but preserved pure and unmixed in that sacred Doctrine contained in the Holy Scripture.
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Within those bounds we confine our faith, and are not moved by the vain discourses of any who pretend to discover a new Fountain-head to these waters at Rome; and would make it impossible for them to come down to us through any other Channel but theirs.
Within those bounds we confine our faith, and Are not moved by the vain discourses of any who pretend to discover a new Fountainhead to these waters At Room; and would make it impossible for them to come down to us through any other Channel but theirs.
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But supposing they had come to us through them, have they thereby gotten the sole disposal of them, that none shall tast but what and how much they please? and must we needs drink down the filth and mud of their Channel too? As long as they suffer us to do what Christ hath commanded us to do, viz. to take of these waters of life freely we do our own duty and quarrel not with them.
But supposing they had come to us through them, have they thereby got the sole disposal of them, that none shall taste but what and how much they please? and must we needs drink down the filth and mud of their Channel too? As long as they suffer us to do what christ hath commanded us to do, viz. to take of these waters of life freely we do our own duty and quarrel not with them.
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or strive with us as the Herdsmen of Gerar did with Isaac 's Herdsmen saying the Water is ours, then if the name of the Well be Esek, if contentions do arise, the blame is not ours;
or strive with us as the Herdsmen of Gerar did with Isaac is Herdsmen saying the Water is ours, then if the name of the Well be Esek, if contentions do arise, the blame is not ours;
For as Isaac pleaded that he only digged again the wells of water which they had digged in the days of Abraham his Father; and although the Philistins had stopped them after the death of Abraham, yet that could be no hindrance to his right,
For as Isaac pleaded that he only dug again the wells of water which they had dug in the days of Abraham his Father; and although the philistines had stopped them After the death of Abraham, yet that could be no hindrance to his right,
But otherwise let them boast never so much of the largeness of their Stream, of the Antiquity of their Channel, of the holiness of their Waters, of the number of their Ports,
But otherwise let them boast never so much of the largeness of their Stream, of the Antiquity of their Channel, of the holiness of their Waters, of the number of their Ports,
nay and let them call their stream by the name of the Ocean too (if they please,) yet we envy them not their Admah and Pharpar and all the Rivers of Damascus, so we may sit down quietly by these living waters of Iordan. We are contented with the miracles which the Apostles wrought without forging or believing new ones;
nay and let them call their stream by the name of the Ocean too (if they please,) yet we envy them not their Admah and Pharpar and all the rivers of Damascus, so we may fit down quietly by these living waters of Iordan. We Are contented with the Miracles which the Apostles wrought without forging or believing new ones;
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we know no necessity now of speaking much less of praying in an unknown tongue: we believe that Spirit infallible which inspired the Apostles in their holy Writings;
we know no necessity now of speaking much less of praying in an unknown tongue: we believe that Spirit infallible which inspired the Apostles in their holy Writings;
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But if any upstart Spirit pretend to sit in an infallible Chair, we desire not to be brought under bondage to it, till we see the same miracles wrought by vertue of it, which were wrought by the Apostles to attest their infallibility.
But if any upstart Spirit pretend to fit in an infallible Chair, we desire not to be brought under bondage to it, till we see the same Miracles wrought by virtue of it, which were wrought by the Apostles to attest their infallibility.
3. The last thing to be spoken to, is, the season that this effusion of the Spirit was reserved for, which was after the glorious ascension of Christ to Heaven.
3. The last thing to be spoken to, is, the season that this effusion of the Spirit was reserved for, which was After the glorious Ascension of christ to Heaven.
Hereby Christ discovered the greatness of his Purchase, the height of his Glory, the exercise of his Power, the assurance of his Resurrection and Ascension:
Hereby christ discovered the greatness of his Purchase, the height of his Glory, the exercise of his Power, the assurance of his Resurrection and Ascension:
by letting them see that he made good his last promise to them of sending them another Comforter who should be with them to assist them in all their undertakings, to direct them in their doubts, to plead their cause for them against all the vain oppo•itions of men.
by letting them see that he made good his last promise to them of sending them Another Comforter who should be with them to assist them in all their undertakings, to Direct them in their doubts, to plead their cause for them against all the vain oppo•itions of men.
Nothing now remains but that as the occasion of our rejoycing on this day doth so much exceed that of the Jews at their ceremony of pouring out the •ater; so our joy should as much exceed in the nature and kind of it the mirth and jollity which was then used by them.
Nothing now remains but that as the occasion of our rejoicing on this day does so much exceed that of the jews At their ceremony of pouring out the •ater; so our joy should as much exceed in the nature and kind of it the mirth and jollity which was then used by them.
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With what joy did the Israelites when they were almost burnt up with thirst in the Wilderness tast of the pleasant streams which issued out of the rock? that rock, saith the Apostle, was Christ, and the gifts of the Spirit are that stream of living water which flows from him,
With what joy did the Israelites when they were almost burned up with thirst in the Wilderness taste of the pleasant streams which issued out of the rock? that rock, Says the Apostle, was christ, and the Gifts of the Spirit Are that stream of living water which flows from him,
and shall not we express our thankfulness for so great and unvaluable a mercy? Ou• joy cannot be too great for such a gift as this so it be of the nature of it, i. e. a spiritual joy.
and shall not we express our thankfulness for so great and unvaluable a mercy? Ou• joy cannot be too great for such a gift as this so it be of the nature of it, i. e. a spiritual joy.
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IF we were bound to judge of things only by appearance, and to esteem all persons happy who are made the object of the envy of some and the flattery of others, this text would seem to be a strange Paradox,
IF we were bound to judge of things only by appearance, and to esteem all Persons happy who Are made the Object of the envy of Some and the flattery of Others, this text would seem to be a strange Paradox,
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For what complaint hath been more frequent among men almost in all Ages, than that peace and prosperity hath been the portion of the wicked, that their troubles have not been like other mens, that none seem to enjoy greater pleasures in this world than they who live as if there were no other? The consideration of which hath been a matter of great offence to the weak,
For what complaint hath been more frequent among men almost in all Ages, than that peace and Prosperity hath been the portion of the wicked, that their Troubles have not been like other men's, that none seem to enjoy greater pleasures in this world than they who live as if there were no other? The consideration of which hath been a matter of great offence to the weak,
till they have searched more deeply into the nature of these things (which the more men have done the better esteem they have always had of divine providence) and from thence have understood that the true felicity of a man's life lies in the contentment of his own mind, which can never arise from any thing without himself,
till they have searched more deeply into the nature of these things (which the more men have done the better esteem they have always had of divine providence) and from thence have understood that the true felicity of a Man's life lies in the contentment of his own mind, which can never arise from any thing without himself,
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For when we compare the state of humane nature with that of the beings inferiour to it, we shall easily find that as man was designed for a greater happiness than they are capable of;
For when we compare the state of humane nature with that of the beings inferior to it, we shall Easily find that as man was designed for a greater happiness than they Are capable of;
so that cannot lie in any thing which he enjoys in common with them, (such as the pleasures of our senses are) but must consist in some peculiar excellencies of his being.
so that cannot lie in any thing which he enjoys in Common with them, (such as the pleasures of our Senses Are) but must consist in Some peculiar excellencies of his being.
as that which doth the most promote the peace and serenity of his mind: nothing can make him more miserable than that which causeth the greatest disturbance in it.
as that which does the most promote the peace and serenity of his mind: nothing can make him more miserable than that which Causes the greatest disturbance in it.
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If we can then make it appear that the highest honours, the greatest riches, and the softest pleasures can never satisfie the desires, conquer the fears,
If we can then make it appear that the highest honours, the greatest riches, and the Softest pleasures can never satisfy the Desires, conquer the fears,
And if notwithstanding them there may be such a sting in the conscience of a wicked man, that may inflame his mind to so great a height of rage and fury, which the diversions of the World cannot prevent, nor all its pleasures cure:
And if notwithstanding them there may be such a sting in the conscience of a wicked man, that may inflame his mind to so great a height of rage and fury, which the diversions of the World cannot prevent, nor all its pleasures cure:
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and those Philosophers who discoursed so much of a happy state of life, did but frame Ideas in Morals as they did in Politicks, not as though it were possible for any to reach to the exactness of them,
and those Philosophers who discoursed so much of a happy state of life, did but frame Ideas in Morals as they did in Politics, not as though it were possible for any to reach to the exactness of them,
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1. That though none can be perfectly happy, yet that some may be much more so than others are, i. e. they may enjoy far greater contentment of mind in any condition than others can do;
1. That though none can be perfectly happy, yet that Some may be much more so than Others Are, i. e. they may enjoy Far greater contentment of mind in any condition than Others can do;
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For they undergo a great deal of trouble to gain a little wisdom, whereas a true judgment and consideration of these things beforehand, keeps the mind of man more steady and fixt amidst all the contingencies of humane affairs.
For they undergo a great deal of trouble to gain a little Wisdom, whereas a true judgement and consideration of these things beforehand, keeps the mind of man more steady and fixed amid all the contingencies of humane affairs.
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But if we add to that the inseparable property of true wisdom, viz. patience and submission to the Will of God upon the consideration of his infinite Wisdom and Goodness, he must be strangely blind that cannot discern a greater peace and serenity following these two in the minds of men,
But if we add to that the inseparable property of true Wisdom, viz. patience and submission to the Will of God upon the consideration of his infinite Wisdom and goodness, he must be strangely blind that cannot discern a greater peace and serenity following these two in the minds of men,
but if they only shake our branches and make our leaves fall, as long as the root holds firm and the body entire, the former beauty and glory will return again.
but if they only shake our branches and make our leaves fallen, as long as the root holds firm and the body entire, the former beauty and glory will return again.
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but to escape with little damage when he sees others sink down and perish, shews the great difference which wisdom gives in the success, where the dangers are equal and common.
but to escape with little damage when he sees Others sink down and perish, shows the great difference which Wisdom gives in the success, where the dangers Are equal and Common.
And this is the fairest sense I know can be given of those otherwise extravagant speeches of the Philosophers of old, concerning the Wise man being happy in the Bull of Phalaris, or under the greatest racks and torments;
And this is the Fairest sense I know can be given of those otherwise extravagant Speeches of the Philosophers of old, Concerning the Wise man being happy in the Bull of Phalaris, or under the greatest racks and torments;
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but that taking him in the same State with another man who wants that constancy of mind which he hath, he may be said to be happy in respect of the other.
but that taking him in the same State with Another man who Wants that constancy of mind which he hath, he may be said to be happy in respect of the other.
Which words are spoken on purpose by the Prophet, to shew how much the wickedness of men doth hinder them from enjoying that peace and happiness which they might have had without it;
Which words Are spoken on purpose by the Prophet, to show how much the wickedness of men does hinder them from enjoying that peace and happiness which they might have had without it;
and again inherit his holy mountain, v. 13. and therefore speaks that the way might be cast up and prepared for their return, and every impediment taken out of the way, v. 14. for the high and lofty one who inhabits eternity, will again dwell in his high and holy place, viz. at Hierusalem ; (so the words may be understood,
and again inherit his holy mountain, v. 13. and Therefore speaks that the Way might be cast up and prepared for their return, and every impediment taken out of the Way, v. 14. for the high and lofty one who inhabits eternity, will again dwell in his high and holy place, viz. At Jerusalem; (so the words may be understood,
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for the Hebrew verb is future) but especially with those who were humbled for their sins, who are here called the humble and contrite ones, v. 15. For God would not always contend with them, for he knew they were not able to stand before him;
for the Hebrew verb is future) but especially with those who were humbled for their Sins, who Are Here called the humble and contrite ones, v. 15. For God would not always contend with them, for he knew they were not able to stand before him;
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v. 16. and although his punishment of them was just for their sins, v. 17. yet God took notice of their repentance, and would therefore heal their breaches, and conduct them back again to their own land,
v. 16. and although his punishment of them was just for their Sins, v. 17. yet God took notice of their Repentance, and would Therefore heal their Breaches, and conduct them back again to their own land,
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and thereby give so great an occasion of joy and triumph, that by it he is said to restore comforts to those who mourned for the calamities they lay under, v. 18. yea he would grant them so much inward peace and outward prosperity, that they should far and near joyn in their praises to God for it;
and thereby give so great an occasion of joy and triumph, that by it he is said to restore comforts to those who mourned for the calamities they lay under, v. 18. yea he would grant them so much inward peace and outward Prosperity, that they should Far and near join in their praises to God for it;
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and therefore he is said to create the fruit of the lips peace, peace, &c. But all this while they must have a care of deceiving themselves though God did restore them to their own land with abundance of joy and peace, in expectation that the remembrance of their former calamities and the present blessings they enjoyed would make them abhor the sins which had provoked God to punish them;
and Therefore he is said to create the fruit of the lips peace, peace, etc. But all this while they must have a care of deceiving themselves though God did restore them to their own land with abundance of joy and peace, in expectation that the remembrance of their former calamities and the present blessings they enjoyed would make them abhor the Sins which had provoked God to Punish them;
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yet if they should return to their wickedness again, or continue in it after so great mercies, they would soon find that their wickedness would overthrow their peace,
yet if they should return to their wickedness again, or continue in it After so great Mercies, they would soon find that their wickedness would overthrow their peace,
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such would the effect of their wickedness be among them, v. 20. it would make them restless and unquiet in themselves, having no one certain motion but tossed up and down with every contrary blast of wind,
such would the Effect of their wickedness be among them, v. 20. it would make them restless and unquiet in themselves, having no one certain motion but tossed up and down with every contrary blast of wind,
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But lest the Prophet should be supposed to speak all this out of discontent and passion, he confirms what he had said from the mouth of God in these few but smart words of the Text. There is no peace, saith my God, to the wicked.
But lest the Prophet should be supposed to speak all this out of discontent and passion, he confirms what he had said from the Mouth of God in these few but smart words of the Text. There is no peace, Says my God, to the wicked.
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By which I do not mean any contracted dulness, or brutish stupidity, which if we will call peace the most insensible parts of the creation do infinitely exceed us in it,
By which I do not mean any contracted dullness, or brutish stupidity, which if we will call peace the most insensible parts of the creation do infinitely exceed us in it,
But what a miserable case are those in, who can never enjoy any contentment in themselves unless all the differences of good and evil be utterly destroyed!
But what a miserable case Are those in, who can never enjoy any contentment in themselves unless all the differences of good and evil be utterly destroyed!
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But it is utterly inconsistent with the supposition of humane nature, or a being endued and acting with reason, to make all things equally good or evil.
But it is utterly inconsistent with the supposition of humane nature, or a being endued and acting with reason, to make all things equally good or evil.
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For what doth reason signifie as it respects the actions of men, but a faculty of discerning what is good and fitting to be done, from what is evil and ought to be avoided? And to what purpose is such a faculty given us,
For what does reason signify as it respects the actions of men, but a faculty of discerning what is good and fitting to be done, from what is evil and ought to be avoided? And to what purpose is such a faculty given us,
if there be no such difference in the nature of things? Might not men with equal probability argue that there is no such thing as a difference in the things about which life and sense are conversant,
if there be no such difference in the nature of things? Might not men with equal probability argue that there is no such thing as a difference in the things about which life and sense Are conversant,
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as in those wherein reason is imployed? With what impatience would those men be heard who should assert that there is no such thing as a difference in the qualities of meats and drinks,
as in those wherein reason is employed? With what impatience would those men be herd who should assert that there is no such thing as a difference in the qualities of Meats and drinks,
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but that they do all equally tend to the preservation of life, that it is pedantical and beneath a Gentleman to talk of any such thing as Poisons, that will so suddenly and certainly destroy mens lives,
but that they do all equally tend to the preservation of life, that it is pedantical and beneath a Gentleman to talk of any such thing as Poisons, that will so suddenly and Certainly destroy men's lives,
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and that these are things which none talk of or believe besides those whose trade is either to kill or cure men? With how much wit and subtilty might a man argue upon these things, that it is impossible for any man to define what the nature of poison is,
and that these Are things which none talk of or believe beside those whose trade is either to kill or cure men? With how much wit and subtlety might a man argue upon these things, that it is impossible for any man to define what the nature of poison is,
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and that the same things which have been poison to some, have been food and nourishment to others? But notwithstanding all these plausible arguments, none of these brave spirits dare venture the experiment upon themselves:
and that the same things which have been poison to Some, have been food and nourishment to Others? But notwithstanding all these plausible Arguments, none of these brave spirits Dare venture the experiment upon themselves:
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viz. the difficulty of defining or setting the exact bounds of them, and the different customs or apprehensions of men in the world concerning the things which are called good and evil.
viz. the difficulty of defining or setting the exact bounds of them, and the different customs or apprehensions of men in the world Concerning the things which Are called good and evil.
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If we proceed farther to the objects of sense, how ridiculous would those persons appear that should with a mighty confidence go about to perswade men, that the differences between light and darkness, between pleasure and pain, between smells and tasts and noises are but phantastick and imaginary things? Who would ever believe that those are men of the most excellent sight to whom light and darkness are equal? (for others who pretend not to so much wit, are wont to call such persons blind.) Or that those have the most exquisite sense, that feel no difference of pain and pleasure, (which was wont to be thought the sign of no sense at all.) And surely the persons I am now arguing against, love their palats too well, to admire those who can discern no difference of tasts;
If we proceed farther to the objects of sense, how ridiculous would those Persons appear that should with a mighty confidence go about to persuade men, that the differences between Light and darkness, between pleasure and pain, between smells and tastes and noises Are but fantastic and imaginary things? Who would ever believe that those Are men of the most excellent sighed to whom Light and darkness Are equal? (for Others who pretend not to so much wit, Are wont to call such Persons blind.) Or that those have the most exquisite sense, that feel no difference of pain and pleasure, (which was wont to be Thought the Signen of no sense At all.) And surely the Persons I am now arguing against, love their palates too well, to admire those who can discern no difference of tastes;
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Thus it appears that nothing would make m•n more ridiculous than to explore and laugh at the difference that there is in the means of life and the objects of sense. Let us now proceed higher:
Thus it appears that nothing would make m•n more ridiculous than to explore and laugh At the difference that there is in the means of life and the objects of sense. Let us now proceed higher:
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because they are so commonly mistaken for one another? What reason then imaginable can there be, that there should not be as wide a distance in the matters of our choice,
Because they Are so commonly mistaken for one Another? What reason then imaginable can there be, that there should not be as wide a distance in the matters of our choice,
that some have a greater excellency and commendableness in them, more agreeable to humane nature, more satisfactory to the minds of those who choose them, than others are.
that Some have a greater excellency and commendableness in them, more agreeable to humane nature, more satisfactory to the minds of those who choose them, than Others Are.
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And must all this difference be destroyed, meerly because all men are not agreed, what things are good and what evil? We call goodness the beauty of the soul;
And must all this difference be destroyed, merely Because all men Are not agreed, what things Are good and what evil? We call Goodness the beauty of the soul;
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and do men question whether there be such a thing as beauty at all, because there are so many different opinions in the world about it? Or is deformity ever the less real,
and do men question whither there be such a thing as beauty At all, Because there Are so many different opinions in the world about it? Or is deformity ever the less real,
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because the several nations of the world represent it in a colour different from their own? Those arguments then against the natural differences of good and evil must needs appear ridiculous, which will be granted to hold in nothing else but only the thing in question.
Because the several Nations of the world represent it in a colour different from their own? Those Arguments then against the natural differences of good and evil must needs appear ridiculous, which will be granted to hold in nothing Else but only the thing in question.
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And yet in the midst of all the ruines and decays of humane nature, we find such evident footsteps and impressions of the differences of good and evil in the minds of men, which no force could extinguish, no time could deface, no customs could alter.
And yet in the midst of all the ruins and decays of humane nature, we find such evident footsteps and impressions of the differences of good and evil in the minds of men, which no force could extinguish, no time could deface, no customs could altar.
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Let us search the records of ancient times, and enquire into the later discoveries of nations, we shall find none so barbarous and bruitish as not to allow the differences of good and evil;
Let us search the records of ancient times, and inquire into the later discoveries of Nations, we shall find none so barbarous and brutish as not to allow the differences of good and evil;
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for their fidelity, temperance, and chastity, as they always do for their falseness, intemperance, and lasciviousness? How comes the very name of a lie to be a matter of so much reproach and dishonour, that the giving of it is thought an injury so great as cannot be expiated without the satisfaction of the giver's blood,
for their Fidis, temperance, and chastity, as they always do for their falseness, intemperance, and lasciviousness? How comes the very name of a lie to be a matter of so much reproach and dishonour, that the giving of it is Thought an injury so great as cannot be expiated without the satisfaction of the giver's blood,
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and secret regret and disquiet following the one, and nothing but ease and contentment the other? What should make this difference in those persons who love their vices far more than they do the other? and if it were possible for them, would bring vertue more out of countenance than sin is:
and secret regret and disquiet following the one, and nothing but ease and contentment the other? What should make this difference in those Persons who love their vices Far more than they do the other? and if it were possible for them, would bring virtue more out of countenance than since is:
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to assassinate a Prince, to whom he owes all the honours and riches he hath in it, are crimes of so black a nature, that the worst of Men can hardly be supposed to commit them,
to assassinate a Prince, to whom he owes all the honours and riches he hath in it, Are crimes of so black a nature, that the worst of Men can hardly be supposed to commit them,
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or Gratitude can tye? Let us, if it were possible, suppose a Society of men constituted of such who make all things equally good and evil in their own nature, what a monstrous Leviathan would they make among them? no Religion, no Law, no Kindness, no Promises, no Trust, no Contracts could ever oblige them not to do any thing which they thought might be done with safety.
or Gratitude can tie? Let us, if it were possible, suppose a Society of men constituted of such who make all things equally good and evil in their own nature, what a monstrous Leviathan would they make among them? no Religion, no Law, no Kindness, no Promises, no Trust, no Contracts could ever oblige them not to do any thing which they Thought might be done with safety.
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By which it appears that these principles are so inconsistent with humane Nature, and all the bonds of Religion and Duty, that whoever owns them must suppose mankind more savage than the beasts of prey, he must renounce his Reason, destroy all Religion, and disown a Deity.
By which it appears that these principles Are so inconsistent with humane Nature, and all the bonds of Religion and Duty, that whoever owns them must suppose mankind more savage than the beasts of prey, he must renounce his Reason, destroy all Religion, and disown a Deity.
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which makes the differences of good and evil so far from being arbitrary, that those things which agree to the perfections of God as well as his will must needs be good,
which makes the differences of good and evil so Far from being arbitrary, that those things which agree to the perfections of God as well as his will must needs be good,
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The result of all is, that if a wicked man can have no peace in his mind, without overthrowing the differences of good and evil, he can have no peace without the greatest violence offered to God, to nature, and himself;
The result of all is, that if a wicked man can have no peace in his mind, without overthrowing the differences of good and evil, he can have no peace without the greatest violence offered to God, to nature, and himself;
But what security can a sinner have against the fears of punishment when his conscience condemns him for the guilt of his sins? Is it that God takes no notice at all of the actions of men, that he will not disturb his own eternal peace and happiness by observing all their follies? So some of old imagined, who pretended that out of meer kindness to the Deity they gave him his Quietus est, and took from him as much as in them lay, the care and government of the world:
But what security can a sinner have against the fears of punishment when his conscience condemns him for the guilt of his Sins? Is it that God Takes no notice At all of the actions of men, that he will not disturb his own Eternal peace and happiness by observing all their follies? So Some of old imagined, who pretended that out of mere kindness to the Deity they gave him his Quietus est, and took from him as much as in them lay, the care and government of the world:
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•or can any man who considers what God is, think his providence inconsistent with his happiness? If we speak of such weak and imperfect Beings as the wises• of mankind are, it m•ght not a little contribute to their peace to be eased of the cares of Government.
•or can any man who considers what God is, think his providence inconsistent with his happiness? If we speak of such weak and imperfect Beings as the wises• of mankind Are, it m•ght not a little contribute to their peace to be eased of the Cares of Government.
But when we •peak o• God, we speak of a Being infi•••ely Wise •nd Power•ul, •rom whom nothing can b• •id, a•d whom nothing can 〈 ◊ 〉 and what can be imagined more easie than fo• a conjunction of infinite W•sdom and P•wer, to contrive and 〈 ◊ 〉 all the 〈 ◊ 〉 of the world? I• therefore w•ck•• men could suppose that God could not know what they did,
But when we •peak o• God, we speak of a Being infi•••ely Wise •nd Power•ul, •rom whom nothing can b• •id, a•d whom nothing can 〈 ◊ 〉 and what can be imagined more easy than fo• a conjunction of infinite W•sdom and P•wer, to contrive and 〈 ◊ 〉 all the 〈 ◊ 〉 of the world? I• Therefore w•ck•• men could suppose that God could not know what they did,
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Or is it then, that though God doth take notice of their actions, he will not be so much displeased as to punish them? but this is as repugnant to the Justice and Holiness of God,
Or is it then, that though God does take notice of their actions, he will not be so much displeased as to Punish them? but this is as repugnant to the justice and Holiness of God,
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Nay hath he not been severe already in the execution of his judgments upon the world for sin? what did Adam and his posterity suffer for the first sin? what did the old world, Sodom and Gomorrah, the people of the Jews suffer for their wickedness? And is not he the same God still? Is his hand shortned that he cannot strike,
Nay hath he not been severe already in the execution of his Judgments upon the world for since? what did Adam and his posterity suffer for the First since? what did the old world, Sodom and Gomorrah, the people of the jews suffer for their wickedness? And is not he the same God still? Is his hand shortened that he cannot strike,
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But where then lies the sinner's hope? Is it at last, that though God may sometimes punish men in this life for their sins, he will never do it in that to come? If he could have said it was impossible he should do it,
But where then lies the sinner's hope? Is it At last, that though God may sometime Punish men in this life for their Sins, he will never do it in that to come? If he could have said it was impossible he should do it,
For nothing can be more plainly revealed, more frequently inculcated, more earnestly pressed than that there is a day of wrath to come, wherein the righteous judgment of God shall be revealed;
For nothing can be more plainly revealed, more frequently inculcated, more earnestly pressed than that there is a day of wrath to come, wherein the righteous judgement of God shall be revealed;
wherein the secrets of all hearts and actions shall be disclosed, when the graves shall be opened, and they that have done good shall come forth to the resurrection of life,
wherein the secrets of all hearts and actions shall be disclosed, when the graves shall be opened, and they that have done good shall come forth to the resurrection of life,
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For the Lord Iesus himself, even he who died for the salvation of all penitent sinners, shall be revealed from heaven with his mighty Angels in flaming fire, taking vengeance on them that know not God and obey not the Gospel of Christ, who shall be punished with everlasting destruction from the presence of the Lord and the glory of his power.
For the Lord Iesus himself, even he who died for the salvation of all penitent Sinners, shall be revealed from heaven with his mighty Angels in flaming fire, taking vengeance on them that know not God and obey not the Gospel of christ, who shall be punished with everlasting destruction from the presence of the Lord and the glory of his power.
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Then shall that dreadful sentence be pass'd upon all impenitent sinners, Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels.
Then shall that dreadful sentence be passed upon all impenitent Sinners, Depart from me you cursed into everlasting fire prepared for the devil and his Angels.
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3. But after all this, is it possible to suppose, that any should think their present pleasures would countervail all the miseries of another life? which is the last imaginable foundation for a sinner's peace,
3. But After all this, is it possible to suppose, that any should think their present pleasures would countervail all the misery's of Another life? which is the last imaginable Foundation for a sinner's peace,
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The most professed Epicureans that ever were, made this one of their fundamental maxims, That no pleasure was to be chosen, which brought after it a pain greater than it self:
The most professed Epicureans that ever were, made this one of their fundamental maxims, That no pleasure was to be chosen, which brought After it a pain greater than it self:
on which account they made temperance and sobriety necessary to a pleasant life, because excesses and debaucheries leave far more of burden than of ease behind them.
on which account they made temperance and sobriety necessary to a pleasant life, Because Excesses and debaucheries leave Far more of burden than of ease behind them.
But what would these men have said, if they had believed the intolerable anguish of a tormented mind, the racks of an enraged conscience, the fire of everlasting vengeance to be the consequent of all the pleasures of sin? they mu•t upon their own principles have concluded that none but mad-men and fools would ever venture upon them.
But what would these men have said, if they had believed the intolerable anguish of a tormented mind, the racks of an enraged conscience, the fire of everlasting vengeance to be the consequent of all the pleasures of since? they mu•t upon their own principles have concluded that none but madmen and Fools would ever venture upon them.
can we imagine such a person could have any pleasure in his mind (whatever his palat had) in the enjoyment of them while he did consider the consequent of them.
can we imagine such a person could have any pleasure in his mind (whatever his palate had) in the enjoyment of them while he did Consider the consequent of them.
But what are these miseries compared with the insupportable horrour of a conscience loaden with guilt, •unk under despair, having a gnawing worm and unquenchable flames? the wrath of an almighty God,
But what Are these misery's compared with the insupportable horror of a conscience loaded with guilt, •unk under despair, having a gnawing worm and unquenchable flames? the wrath of an almighty God,
and the fury of his vengeance to encounter with, without the least hopes of conquering? I do not now ask, what the sinner will then think of all his Atheism and Infidelity when the greatness of his misery shall convince him that it is an Almighty hand which lays it upon him;
and the fury of his vengeance to encounter with, without the least hope's of conquering? I do not now ask, what the sinner will then think of all his Atheism and Infidelity when the greatness of his misery shall convince him that it is an Almighty hand which lays it upon him;
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nor what pleasure he can have in the thoughts of his former excesses, when not one drop can be procured for the mitigation of his flames? nor what satisfaction those lusts have given him, the very thoughts of which pie•ce his soul,
nor what pleasure he can have in the thoughts of his former Excesses, when not one drop can be procured for the mitigation of his flames? nor what satisfaction those Lustiest have given him, the very thoughts of which pie•ce his soul,
and if it were possible would rend him in pieces with the torment of them? but that which I demand is, what peace of mind a sinner can have in this world who knows not how soon he may be dispatched to that place of torment? can he bind the hands of the Almighty, that he shall not snatch him away till he doth repent? or can he reverse the decrees of heaven,
and if it were possible would rend him in Pieces with the torment of them? but that which I demand is, what peace of mind a sinner can have in this world who knows not how soon he may be dispatched to that place of torment? can he bind the hands of the Almighty, that he shall not snatch him away till he does Repent? or can he reverse the decrees of heaven,
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will heaven-gates fly open with the strength of a few dying groans? will the mouth of hell be stopt with the bare lamentation of a sinner? Are there such charms in some penitent words extorted from the fear of approaching misery, that God himself is not able to resi•• them? Certainly there is no deceit more dangerous,
will heaven-gates fly open with the strength of a few dying groans? will the Mouth of hell be stopped with the bore lamentation of a sinner? are there such charms in Some penitent words extorted from the Fear of approaching misery, that God himself is not able to resi•• them? Certainly there is no deceit more dangerous,
nor I fear more common in the world, than for men to think that God is so easie to pardon sin, that though they spend their lives in satisfying their lusts;
nor I Fear more Common in the world, than for men to think that God is so easy to pardon since, that though they spend their lives in satisfying their Lustiest;
As though the unsaying what we had done, or wishing we had done otherwise since we can do it no longer, (for that is the bottom of all putting off repentance to the last) were abundant compensation to the justice of God,
As though the unsaying what we had done, or wishing we had done otherwise since we can do it no longer, (for that is the bottom of all putting off Repentance to the last) were abundant compensation to the Justice of God,
for the affronts of his Majesty, contempt of his Laws, abuse of his Patience, and all the large indictments of wilful and presumptuous sins, which the whole course of our lives is charged with.
for the affronts of his Majesty, contempt of his Laws, abuse of his Patience, and all the large indictments of wilful and presumptuous Sins, which the Whole course of our lives is charged with.
No doubt if it were possible for him to deprive himself of the greatest excellency of his being, it would be the first work he would do, to break the glass which shews him his deformity.
No doubt if it were possible for him to deprive himself of the greatest excellency of his being, it would be the First work he would do, to break the glass which shows him his deformity.
Hence proceeds that great uneasiness which a sinner feels within as often as he considers what he hath done amiss, which we call the remorse of conscience;
Hence proceeds that great uneasiness which a sinner feels within as often as he considers what he hath done amiss, which we call the remorse of conscience;
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For as the Orator saith, No man can imagine, that those who had broken all the Laws of God and nature by so great an act of wickedness, could presently sleep upon it:
For as the Orator Says, No man can imagine, that those who had broken all the Laws of God and nature by so great an act of wickedness, could presently sleep upon it:
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Which they looked on as the great thing which governed the world, Quâ sublatâ jacent omnia, as the Orator speaks, without which all things would be in great disorder;
Which they looked on as the great thing which governed the world, Quâ sublatâ jacent omnia, as the Orator speaks, without which all things would be in great disorder;
and these they thought so great and weighty that upon this ground they vindicated divine providence as to the seeming prosperity of wicked men, thinking it the most unreasonable thing in the world, to call those persons happy who suffered under the severe lashes of their own consciences.
and these they Thought so great and weighty that upon this ground they vindicated divine providence as to the seeming Prosperity of wicked men, thinking it the most unreasonable thing in the world, to call those Persons happy who suffered under the severe Lashes of their own Consciences.
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how much greater weight mu•t there be when the terrours of the Lord are made known by himself, and the wrath of God revealed from heaven against all unrighteousness of men? I know that wicked men in the height of their debaucheries pretend to be above these things,
how much greater weight mu•t there be when the terrors of the Lord Are made known by himself, and the wrath of God revealed from heaven against all unrighteousness of men? I know that wicked men in the height of their debaucheries pretend to be above these things,
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and the intoxication of evil company is removed from them, when in the deep and silent night, they revolve in their minds the actions of the foregoing day;
and the intoxication of evil company is removed from them, when in the deep and silent night, they revolve in their minds the actions of the foregoing day;
if it were possible, any rep•esent the fears, the horrour and astonishment which the consciences of wicked men labour under in remembrance of their evil actions.
if it were possible, any rep•esent the fears, the horror and astonishment which the Consciences of wicked men labour under in remembrance of their evil actions.
How mean and poor would they leave themselves if with all their honours and riches they could purchase to themselves, a reprieve from death and from the miseries which follow after it? what would they then give for the comfort of a good conscience,
How mean and poor would they leave themselves if with all their honours and riches they could purchase to themselves, a reprieve from death and from the misery's which follow After it? what would they then give for the Comfort of a good conscience,
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and the fruit of a holy, righteous, and sober life? with what another sense of Religion do men whose minds are awakened speak then, in comparison of what they did in the days of their mirth and jollity? Neither is this to take them at the greatest disadvantage, as some of them have been ready to say;
and the fruit of a holy, righteous, and Sobrium life? with what Another sense of Religion do men whose minds Are awakened speak then, in comparison of what they did in the days of their mirth and jollity? Neither is this to take them At the greatest disadvantage, as Some of them have been ready to say;
but now the nearness of the things they feared, and the weight and consequence of them make them more diligently examine and impartially consider them.
but now the nearness of the things they feared, and the weight and consequence of them make them more diligently examine and impartially Consider them.
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that what cures the other greatest troubles of our life, doth the most increase his, which is the exercise of reason and consideration, that allays the power of griefs, that easeth the mind of vain fears, that prevents many troubles and cures others, that governs other passions and keeps them in their due bounds;
that what cures the other greatest Troubles of our life, does the most increase his, which is the exercise of reason and consideration, that allays the power of griefs, that eases the mind of vain fears, that prevents many Troubles and cures Others, that governs other passion and keeps them in their due bounds;
For what peace can ever be expected in such a State of violence and usurpation, where the calm government of reason is cast off as an unnecessary burden,
For what peace can ever be expected in such a State of violence and usurpation, where the Cam government of reason is cast off as an unnecessary burden,
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and every passion under the pretence of liberty sets up for an arbitrary power? Nay what confusion and disorder must needs follow, where the powers of the mind, which ought to keep all in order, are themselves in subjection to their own slaves:
and every passion under the pretence of liberty sets up for an arbitrary power? Nay what confusion and disorder must needs follow, where the Powers of the mind, which ought to keep all in order, Are themselves in subjection to their own slaves:
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as though the Waves had been under his discipline, and would run the faster for the fear of his rod? What harm had the hair of h•s head done to that man who pulled it off with the violence of his passion, as though, as the Philosopher told him, baldness would asswage his grief? Was ever Varus the nearer to restoring his Legions for Augustus knocking his head against the wall in a rage about the loss of them? What injury did Neptune suffer,
as though the Waves had been under his discipline, and would run the faster for the Fear of his rod? What harm had the hair of h•s head done to that man who pulled it off with the violence of his passion, as though, as the Philosopher told him, baldness would assuage his grief? Was ever Varus the nearer to restoring his Legions for Augustus knocking his head against the wall in a rage about the loss of them? What injury did Neptune suffer,
when he displaced his image in the Circensian games, because he had an ill Voyage at Sea? What height of madness and folly did that modern Prince's rage betray him to, who,
when he displaced his image in the Circensian games, Because he had an ill Voyage At Sea? What height of madness and folly did that modern Prince's rage betray him to, who,
and for ten years space forbid all publick exercise of devotion towards him? I instance in these things to let us see there is nothing so ridiculous, nothing so absurd, nothing so irreligious but a violent passion may betray men to.
and for ten Years Molle forbid all public exercise of devotion towards him? I instance in these things to let us see there is nothing so ridiculous, nothing so absurd, nothing so irreligious but a violent passion may betray men to.
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And if such things ever break forth into actions, what may we conceive the inward disturbance is, where the outward shew (which usually dissembles the inward passion,) betrayed so much rage and disorder;
And if such things ever break forth into actions, what may we conceive the inward disturbance is, where the outward show (which usually dissembles the inward passion,) betrayed so much rage and disorder;
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for where such flames break out, what combustion may we conceive within? But it is not only this kind of passion which is so great an enemy to the peace of a man's mind,
for where such flames break out, what combustion may we conceive within? But it is not only this kind of passion which is so great an enemy to the peace of a Man's mind,
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and there is no hopes of a cure, where the disease thrives under the remedy; his love of riches is necessary to maintain his honour and feed his lusts;
and there is no hope's of a cure, where the disease thrives under the remedy; his love of riches is necessary to maintain his honour and feed his Lustiest;
and where passions so great, so many, so different, all increase by being gratified, what disturbance and confusion follows? But supposing that vices in men may agree (as the Devils in Hell do) to the destruction of men's souls;
and where passion so great, so many, so different, all increase by being gratified, what disturbance and confusion follows? But supposing that vices in men may agree (as the Devils in Hell do) to the destruction of men's Souls;
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yet what security can a wicked man have against the power of his fears? and we all know no passion disquiets more than that doth? And how many sorts of fears possess a sinner's mind? fears of disappointments, •ears of discovery, and fears of punishm•nt;
yet what security can a wicked man have against the power of his fears? and we all know no passion disquiets more than that does? And how many sorts of fears possess a sinner's mind? fears of disappointments, •ears of discovery, and fears of punishm•nt;
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And what can give that man peace, whom the very thoughts of the God of peace doth disturb so much? That is the first kind of Peace we have shewed to be inconsistent with a course of wickedness, which is the peace and tranquillity of a man's own mind.
And what can give that man peace, whom the very thoughts of the God of peace does disturb so much? That is the First kind of Peace we have showed to be inconsistent with a course of wickedness, which is the peace and tranquillity of a Man's own mind.
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yet if they grew wanton in the days of their prosperity, and forgat the God who delivered them, they must expect a return of Calamities again upon them;
yet if they grew wanton in the days of their Prosperity, and forgot the God who Delivered them, they must expect a return of Calamities again upon them;
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and that Counsel he hath declared himsel• by the mouth of another Prophet, At what instant I shall speak concerning a Nation and concerning a Kingdom to build and to plant it;
and that Counsel he hath declared himsel• by the Mouth of Another Prophet, At what instant I shall speak Concerning a nation and Concerning a Kingdom to built and to plant it;
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Thus we find it was in this people of the Jews, upon their first return from captivity they shewed some zeal towards the rebuilding the Temple and setling the worship of God there;
Thus we find it was in this people of the jews, upon their First return from captivity they showed Some zeal towards the rebuilding the Temple and settling the worship of God there;
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then the Sadducees, (who were most part Courtiers, as Iosephus tells us) out of opposition to the other, looked on Religion as a meer political institution, cried out against faction and popularity,
then the Sadducees, (who were most part Courtiers, as Iosephus tells us) out of opposition to the other, looked on Religion as a mere political Institution, cried out against faction and popularity,
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because his dealings with them were peculiar, and by vertue of a particular Covenant which God made with them, which he hath not done with any other nation in the world.
Because his dealings with them were peculiar, and by virtue of a particular Covenant which God made with them, which he hath not done with any other Nation in the world.
we shall find no one circumstance more considerable in them than this, That the Nations which God hath made use of for a scourge to others, have been remarkable for nothing so much,
we shall find no one circumstance more considerable in them than this, That the nations which God hath made use of for a scourge to Others, have been remarkable for nothing so much,
Thus when the Chaldean Monarchy fell, the Persians who were the sword in God's right hand, were eminent for nothing more than their great temperance and frugality,
Thus when the Chaldean Monarchy fell, the Persians who were the sword in God's right hand, were eminent for nothing more than their great temperance and frugality,
And when the Persian luxury had infected their Conquerours, the severe Discipline and Vertue of the Romans made them more successful in subduing the rema•nders of the Groecian Empire,
And when the Persian luxury had infected their Conquerors, the severe Discipline and Virtue of the Romans made them more successful in subduing the rema•nders of the Grecian Empire,
then did God let loose (as it were) the Goths and Vandals and other barbarous Nations out of their several Dens, who seemed to be designed rather to destroy than to conquer.
then did God let lose (as it were) the Gothis and Vandals and other barbarous nations out of their several Dens, who seemed to be designed rather to destroy than to conquer.
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But as Salvian tells us who lived in those times and knew the manners of both sides, the Goths and Vandals were of a very severe chastity, among whom fornication was punished sharply,
But as Salvian tells us who lived in those times and knew the manners of both sides, the Gothis and Vandals were of a very severe chastity, among whom fornication was punished sharply,
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if that should be true of us, which the same Author saith of the Romans in the midst of all their changes, Sola tantum vitia perdurant, their vices remained the same still.
if that should be true of us, which the same Author Says of the Romans in the midst of all their changes, Sola Tantum Vices perdurant, their vices remained the same still.
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but if men flatter themselves with present security, and their sins increase as their fears abate, the clouds which seem dispersed may soon gather again,
but if men flatter themselves with present security, and their Sins increase as their fears abate, the Clouds which seem dispersed may soon gather again,
And give me leave to say, and so I conclude, that among all the expedients which have been thought of for the peace of this Church and Nation, that of leaving off our sins,
And give me leave to say, and so I conclude, that among all the expedients which have been Thought of for the peace of this Church and nation, that of leaving off our Sins,
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And this eternal state is that which above all other things the Christian Religion delivers with the greatest plainness, confirms with the strongest evidence,
And this Eternal state is that which above all other things the Christian Religion delivers with the greatest plainness, confirms with the Strongest evidence,
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I need not go beyond my text for the proof of this, wherein we see that the Apostles design was to perswade men, i.e. to convince their judgments, to gain their affections, to reform their lives;
I need not go beyond my text for the proof of this, wherein we see that the Apostles Design was to persuade men, i.e. to convince their Judgments, to gain their affections, to reform their lives;
This is the terrour here meant which relates to our final and eternal State in another world, when we must appear before the judgment-seat of Christ, &c. And of this he speaks, not out of Poetical Fables, ancient Traditions, uncertain Conjectures,
This is the terror Here meant which relates to our final and Eternal State in Another world, when we must appear before the judgment seat of christ, etc. And of this he speaks, not out of Poetical Fables, ancient Traditions, uncertain Conjectures,
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In the Gospel we find a mixture of the highest clemency and the greatest severity, the richest mercy and the strictest justice, the most glorious rewards and intollerable punishments;
In the Gospel we find a mixture of the highest clemency and the greatest severity, the Richest mercy and the Strictest Justice, the most glorious rewards and intolerable punishments;
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The intermixing of these in the doctrine of the Gospel was necessary in order to the benefit of mankind by it, that such whom the condescension of his first appearance could not oblige to leave off their sins, the terrour of his second may astonish when they foresee the account that will be taken of their ingratitude and disobedience;
The intermixing of these in the Doctrine of the Gospel was necessary in order to the benefit of mankind by it, that such whom the condescension of his First appearance could not oblige to leave off their Sins, the terror of his second may astonish when they foresee the account that will be taken of their ingratitude and disobedience;
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and the shame of his death, may be filled with horrour and amazement when they consider the Majesty of his second coming in the clouds to execute judgment upon all,
and the shame of his death, may be filled with horror and amazement when they Consider the Majesty of his second coming in the Clouds to execute judgement upon all,
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And we shall easily see what great reason there is that this second coming of Christ to judgment should be called the terrour of the Lord, if we consider, 1. The terrour of the preparation for it. 2. The terrour of the appearance in it. 3. The terrour of the proceedings upon it. 4. The terrour of the sentence which shall then be passed.
And we shall Easily see what great reason there is that this second coming of christ to judgement should be called the terror of the Lord, if we Consider, 1. The terror of the preparation for it. 2. The terror of the appearance in it. 3. The terror of the proceedings upon it. 4. The terror of the sentence which shall then be passed.
which is particularly described by St. Peter in these words, But the day of the Lord will come as a Thief in the night, in which the Heavens shall pass away with a great noise,
which is particularly described by Saint Peter in these words, But the day of the Lord will come as a Thief in the night, in which the Heavens shall pass away with a great noise,
But when the surprise shall be one of the least astonishing circumstances of the misery men fall into, what unconceivable horrour will possess their minds at the apprehension of it? what confusion and amazement may we imagine the soul of that man in, whom our Saviour speaks of in his parable, who being pleased with the fulness of his condition, said to his soul, Soul, thou hast much goods laid up for many years, take thine ease, eat, drink and be merry:
But when the surprise shall be one of the least astonishing Circumstances of the misery men fallen into, what unconceivable horror will possess their minds At the apprehension of it? what confusion and amazement may we imagine the soul of that man in, whom our Saviour speaks of in his parable, who being pleased with the fullness of his condition, said to his soul, Soul, thou hast much goods laid up for many Years, take thine ease, eat, drink and be merry:
What sad reflections doth he presently make upon his own folly? And must all the mirth and case I promised my self for so many years, be at an end now in a very few hours? Nay, must my mirth be so suddenly turned into bitter howlings,
What sad reflections does he presently make upon his own folly? And must all the mirth and case I promised my self for so many Years, be At an end now in a very few hours? Nay, must my mirth be so suddenly turned into bitter howlings,
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to be thus deceived by my own folly, to be surprised after so many warnings, to betray my self into everlasting misery? Fear, horrour and despair have already taken hold on me,
to be thus deceived by my own folly, to be surprised After so many Warnings, to betray my self into everlasting misery? fear, horror and despair have already taken hold on me,
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they did eat, they drank, they married wives, they were given in marriage, until the day that Noe entred into the Ark; and the flood came and destroyed them all:
they did eat, they drank, they married wives, they were given in marriage, until the day that No entered into the Ark; and the flood Come and destroyed them all:
If some of these expressions seem to relate to the unexpected coming of Christ to judgment upon Hierusalem, we are to consider that was not only a fore-runner, but a figure of Christ's coming to judge the World.
If Some of these expressions seem to relate to the unexpected coming of christ to judgement upon Jerusalem, we Are to Consider that was not only a forerunner, but a figure of Christ's coming to judge the World.
the burning of the Temple and City of Hierusalem, though so frightful a spectacle to the beholders of it, was but a mean representation of the terrour that shall be at the conflagration of the whole World.
the burning of the Temple and city of Jerusalem, though so frightful a spectacle to the beholders of it, was but a mean representation of the terror that shall be At the conflagration of the Whole World.
When the Heavens shall pass away with a great noise, or with a mighty force, as some interpret it, and the Elements shall melt with fervent beat; i. e.
When the Heavens shall pass away with a great noise, or with a mighty force, as Some interpret it, and the Elements shall melt with fervent beatrice; i. e.
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when all the fiery bodies in the upper regions of this World, which have been kept so long in an even and regular course within their several limits, shall then be let loose again,
when all the fiery bodies in the upper regions of this World, which have been kept so long in an even and regular course within their several Limits, shall then be let lose again,
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And if the Stars falling to the Earth, were to be understood in a literal sense, none seems so probable as this, That those aethereal fires shall then be scattered and dispersed throughout the Universe,
And if the Stars falling to the Earth, were to be understood in a literal sense, none seems so probable as this, That those Ethereal fires shall then be scattered and dispersed throughout the Universe,
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Then the foundations of the Earth shall be shaken, and all the combustible matter which lies hid in the bowels of it shall break forth into prodigious flames;
Then the foundations of the Earth shall be shaken, and all the combustible matter which lies hid in the bowels of it shall break forth into prodigious flames;
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Neither are we to imagine that only the sulphureous matter within the Earth shall by its kindling produce so general a conflagration, (although some Philosophers of old thought that sufficient for so great an effect) but as it was in the deluge of water, the fountains of the great deep were broken up,
Neither Are we to imagine that only the sulphureous matter within the Earth shall by its kindling produce so general a conflagration, (although Some Philosophers of old Thought that sufficient for so great an Effect) but as it was in the deluge of water, the fountains of the great deep were broken up,
so shall it be in this deluge of fire, as one of the ancients calls it, not only mighty streams and rivers of Fire shall issue out of the bowels of the earth;
so shall it be in this deluge of fire, as one of the ancients calls it, not only mighty streams and Rivers of Fire shall issue out of the bowels of the earth;
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but the cataracts above shall discharge such abundance of thunder and lightning, wherein God will rain down fire and brimstone from Heaven, that nothing shall be able to withstand the force of it.
but the cataracts above shall discharge such abundance of thunder and lightning, wherein God will rain down fire and brimstone from Heaven, that nothing shall be able to withstand the force of it.
Then the Craters or breaches made in the earth by horrible earthquakes, caused by the violent eruptions of Fire, shall be wide enough to swallow up not only Cities but whole Countries too:
Then the Craters or Breaches made in the earth by horrible earthquakes, caused by the violent eruptions of Fire, shall be wide enough to swallow up not only Cities but Whole Countries too:
What will then become of all the glories of the world which are now so much admired and courted by foolish men? What will then become of the most magnificent piles, the most curious structures, the most stately palaces, the most lasting monuments, the most pleasant gardens,
What will then become of all the Glories of the world which Are now so much admired and courted by foolish men? What will then become of the most magnificent piles, the most curious structures, the most stately palaces, the most lasting monuments, the most pleasant gardens,
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or the vast treasures of the rich? the more they have had of these things only, the more fuel they have made for this destroying fire, which will have no respect to the honours, the greatness, or the riches of Men.
or the vast treasures of the rich? the more they have had of these things only, the more fuel they have made for this destroying fire, which will have no respect to the honours, the greatness, or the riches of Men.
and walked after their own lusts, saying, Where is this promise of his coming, because all things yet continue as they were from the beginning of the creation? When this great day of his wrath is come,
and walked After their own Lustiest, saying, Where is this promise of his coming, Because all things yet continue as they were from the beginning of the creation? When this great day of his wrath is come,
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how shall they be able to stand or escape his fury? Will they fly to the tops of the mountains? that were only to stand more ready to be destroyed from Heaven.
how shall they be able to stand or escape his fury? Will they fly to the tops of the Mountains? that were only to stand more ready to be destroyed from Heaven.
Will they go down into the deep and convey themselves to the uttermost parts of the Sea? but even there the storms and tempests of these shours of fire shall overtake them,
Will they go down into the deep and convey themselves to the uttermost parts of the Sea? but even there the storms and tempests of these shours of fire shall overtake them,
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Consider now whether so dreadful a preparation for Christ's coming to judgment be not one great reason why it should be called the terrour of the Lord? For can any thing be imagined more full of horror and amazement than to see the whole world in a flame about us? We may remember (and I hope we yet do so) when the flames of one City filled the minds of all the beholders with astonishment and fear:
Consider now whither so dreadful a preparation for Christ's coming to judgement be not one great reason why it should be called the terror of the Lord? For can any thing be imagined more full of horror and amazement than to see the Whole world in a flame about us? We may Remember (and I hope we yet do so) when the flames of one city filled the minds of all the beholders with astonishment and Fear:
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but what the flashings of lightning give? Could we imagine our selves at a convenient distance to behold the eruption of a burning mountain, such as Aetna and Vesuvius are,
but what the flashings of lightning give? Could we imagine our selves At a convenient distance to behold the eruption of a burning mountain, such as Aetna and Vesuvius Are,
when the Earth about it trembles and groans, the Sea foams and rages, and the bowels of the Mountain roar through impatience of casting forth its burden,
when the Earth about it trembles and groans, the Sea foams and rages, and the bowels of the Mountain roar through impatience of casting forth its burden,
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Could we yet farther suppose that at the same time we could see fire and brimstone raining from Heaven on Sodom and Gomorrah, the earth opening to devour Corah and his company, Belshazzar trembling at the hand-writing against the wall,
Could we yet farther suppose that At the same time we could see fire and brimstone raining from Heaven on Sodom and Gomorrah, the earth opening to devour Corah and his company, Belshazzar trembling At the handwriting against the wall,
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and the Jews destroying themselves in the fire of their Temple and City, this may somewhat higher advance our imaginations of the horror of the World's conflagration,
and the jews destroying themselves in the fire of their Temple and city, this may somewhat higher advance our Imaginations of the horror of the World's conflagration,
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in as much as the Heavens and the Earth which are now, are kept in store, saith the Apostle, reserved unto fire against the day of judgment and perdition of ungodly men;
in as much as the Heavens and the Earth which Are now, Are kept in store, Says the Apostle, reserved unto fire against the day of judgement and perdition of ungodly men;
even those heavens whose beauty, and order, and motion, and influence we now admire, and that earth whose fruitful womb and richly adorned surface affords all the conveniencies of the life of man, must either be destroyed or at least purged and refined by this last and dreadful Fire.
even those heavens whose beauty, and order, and motion, and influence we now admire, and that earth whose fruitful womb and richly adorned surface affords all the Conveniences of the life of man, must either be destroyed or At least purged and refined by this last and dreadful Fire.
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The expressions of which in Scripture being so frequent, so particular, so plain in Writers not affecting the losty Prophetical stile, wherein fire is often used only to express the wrath of God, make it evident, that their meaning is not barely that the world shall be destroyed by the anger of God,
The expressions of which in Scripture being so frequent, so particular, so plain in Writers not affecting the losty Prophetical style, wherein fire is often used only to express the wrath of God, make it evident, that their meaning is not barely that the world shall be destroyed by the anger of God,
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The design of the Scripture in setting forth the coming of Christ to judgment is to represent it in such a manner to us as is most apt to strike us with awe and terrour at the apprehension of it.
The Design of the Scripture in setting forth the coming of christ to judgement is to represent it in such a manner to us as is most apt to strike us with awe and terror At the apprehension of it.
Now the greatest appearance of Majesty among men is, either when a mighty Prince marches triumphantly in the midst of a Royal Army, with all the splendor of a Court and the discipline of a Camp, having his greatest attendants about him,
Now the greatest appearance of Majesty among men is, either when a mighty Prince marches triumphantly in the midst of a Royal Army, with all the splendour of a Court and the discipline of a Camp, having his greatest attendants about him,
or else, of a Prince, sitting upon his Throne of Majesty, set forth with all the Ornaments of State and Greatness, with all his Nobles and Courtiers standing about his Throne,
or Else, of a Prince, sitting upon his Throne of Majesty, Set forth with all the Ornament of State and Greatness, with all his Nobles and Courtiers standing about his Throne,
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riding triumphantly (as it were upon a Chariot) on a body of light, brighter than the Son, having all the Heavenly host attending upon him, and therefore he is said to come with power and great glory;
riding triumphantly (as it were upon a Chariot) on a body of Light, Brighter than the Son, having all the Heavenly host attending upon him, and Therefore he is said to come with power and great glory;
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it shall be an effectual power for raising the dead, which may be therefore called the sound of the Trumpet, because it supplies the use of one in calling all people together,
it shall be an effectual power for raising the dead, which may be Therefore called the found of the Trumpet, Because it supplies the use of one in calling all people together,
if the Majesty of an earthly Prince begets an awe and reverence where there is no fear of punishment, what may we then imagine when Justice and Majesty both meet in the person of the Judge,
if the Majesty of an earthly Prince begets an awe and Reverence where there is no Fear of punishment, what may we then imagine when justice and Majesty both meet in the person of the Judge,
yet he saith of himself that he stood trembling. If these whom God appeared to in a way of kindness were so possessed with fear, what horror must needs seize upon the minds of the wicked when the Lord Iesus shall be revealed from Heaven in flaming fire on purpose to take vengeance upon them? If in the days of his flesh there appeared so much Majesty in his Countenance, that when the Officers came to apprehend him, they went backward and fell to the ground;
yet he Says of himself that he stood trembling. If these whom God appeared to in a Way of kindness were so possessed with Fear, what horror must needs seize upon the minds of the wicked when the Lord Iesus shall be revealed from Heaven in flaming fire on purpose to take vengeance upon them? If in the days of his Flesh there appeared so much Majesty in his Countenance, that when the Officers Come to apprehend him, they went backward and fell to the ground;
how unconceivably greater must it be when his de•ign shall be to manifest that Glory to the world which he then concealed from it? If in the short time of his transfiguration on the Holy Mount, his own Disciples were so far from being able to behold the glory of his presence, that they fell on their faces and were sore afraid;
how unconceivably greater must it be when his de•ign shall be to manifest that Glory to the world which he then concealed from it? If in the short time of his transfiguration on the Holy Mount, his own Disciples were so Far from being able to behold the glory of his presence, that they fell on their faces and were soar afraid;
and none will wonder at the sentence when they have seen the evidence Then the most secret Impurities, the most subtile Hypocrisie, the most artificial Fraud,
and none will wonder At the sentence when they have seen the evidence Then the most secret Impurities, the most subtle Hypocrisy, the most artificial Fraud,
no Opium or stupidity or Atheism will be able to give one minutes rest. How will men then curse themselves for their own f•lly in being so easily tempted;
no Opium or stupidity or Atheism will be able to give one minutes rest. How will men then curse themselves for their own f•lly in being so Easily tempted;
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while they are beset with ••mptations to it? O, will a forsaken sinner then say, had I ever believed as I ought to have done, that this would have been the fruit of a sinful life, I should have taken more care to prevent this misery than I have done!
while they Are beset with ••mptations to it? O, will a forsaken sinner then say, had I ever believed as I ought to have done, that this would have been the fruit of a sinful life, I should have taken more care to prevent this misery than I have done!
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and the dulness of Atheism, what have ye now brought me to, with all your pleasures and promises and flatteries while I lost my soul in your service!
and the dullness of Atheism, what have you now brought me to, with all your pleasures and promises and flatteries while I lost my soul in your service!
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Now all my sins are as fresh before me, as if committed yesterday, and their burden is heavier than the weight of mountains however l•ght I made of them then;
Now all my Sins Are as fresh before me, as if committed yesterday, and their burden is Heavier than the weight of Mountains however l•ght I made of them then;
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Thus shall the Book of Conscience be opened at that day in the heart of every impenitent sinner, wherein like Ezekiels roul he finds written within and without, Lamentation and Mourning and Woe.
Thus shall the Book of Conscience be opened At that day in the heart of every impenitent sinner, wherein like Ezekiel's roll he finds written within and without, Lamentation and Mourning and Woe.
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Yet this will not be the only terror in the proceedings o• that day, that all the sins that ever wicked men comm•tted will be set in order before them with their several circumstances and aggravations,
Yet this will not be the only terror in the proceedings o• that day, that all the Sins that ever wicked men comm•tted will be Set in order before them with their several Circumstances and aggravations,
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although the remembrance of them cannot be without extreme horrour and amazement, but that they must undergo a strict and severe examination of all their actions by a most powerfull, holy and just Judge.
although the remembrance of them cannot be without extreme horror and amazement, but that they must undergo a strict and severe examination of all their actions by a most powerful, holy and just Judge.
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what will it be when they must all be brought forth before the judgment seat of Christ who hates and abhors them? If men can so hardly endure to have the deformity of their vices represented to them though very imperfectly here,
what will it be when they must all be brought forth before the judgement seat of christ who hates and abhors them? If men can so hardly endure to have the deformity of their vices represented to them though very imperfectly Here,
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how will they bear the dissecting and laying them open in the view of the whole world? When the smallest fibres and the most subtile threads in our hearts shall be curiously examined,
how will they bear the dissecting and laying them open in the view of the Whole world? When the Smallest fibres and the most subtle threads in our hearts shall be curiously examined,
When sins that have been despised for their littleness, or unregarded •or their frequency, or laughed at as no sins at all, shall appear to have had a greater venom in them, than men would imagine.
When Sins that have been despised for their littleness, or unregarded •or their frequency, or laughed At as no Sins At all, shall appear to have had a greater venom in them, than men would imagine.
whereby they have not only offered viol•nce to God and his Laws, but to the dictates of their own Consciences in committ••g •hem? Never think that leng•h of time will abate the severity of the enquiry,
whereby they have not only offered viol•nce to God and his Laws, but to the dictates of their own Consciences in committ••g •hem? Never think that leng•h of time will abate the severity of the enquiry,
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and for a sin they thought to be none at all who committed it, and for a sin at so great a distance of time from the commission of it? But I forbear.
and for a since they Thought to be none At all who committed it, and for a since At so great a distance of time from the commission of it? But I forbear.
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I know not whether there be such another instance of God's severity in Scripture, but it is such as may justly make us cry out with the Psalmist, If thou Lord shouldst thus mark iniquities, O Lord who shall stand ? But although God in this world so seldom shews his severity,
I know not whither there be such Another instance of God's severity in Scripture, but it is such as may justly make us cry out with the Psalmist, If thou Lord Shouldst thus mark iniquities, Oh Lord who shall stand? But although God in this world so seldom shows his severity,
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For here he hath declared that mercy rejoyceth against judgment. This being the time of Gods patience and forbearance and goodness towards sinners being not willing that any should •erish but that all should come to repentance;
For Here he hath declared that mercy Rejoiceth against judgement. This being the time of God's patience and forbearance and Goodness towards Sinners being not willing that any should •erish but that all should come to Repentance;
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if they will trample under •oot the means of •heir own salvation, then they shall to their unspeakable sorrow find, that there is a day of wrath to come, wherein their own dreadful experience will tell them, That it is a fearful thing to fall into the hands of the living God.
if they will trample under •oot the means of •heir own salvation, then they shall to their unspeakable sorrow find, that there is a day of wrath to come, wherein their own dreadful experience will tell them, That it is a fearful thing to fallen into the hands of the living God.
It will be to no purpose to charge thy wilful sins upon •he infirmity of thy nature, the power of temptation, the subtilty of the Dev•l, the allurement of company, the common practice of the world, the corruption of the age, the badness of education, the folly of youth;
It will be to no purpose to charge thy wilful Sins upon •he infirmity of thy nature, the power of temptation, the subtlety of the Dev•l, the allurement of company, the Common practice of the world, the corruption of the age, the badness of education, the folly of youth;
all these and such like excuses will be too weak to be made then, when it shall appear to thy eternal confusion, that thy own vicious inclination swayed thee beyond them all.
all these and such like excuses will be too weak to be made then, when it shall appear to thy Eternal confusion, that thy own vicious inclination swayed thee beyond them all.
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didst thou weep over an incorrigible people in the days of thy flesh, and wilt thou laugh at their miseries when thou comest to judge the world? didst thou shed thy precious blood to save them,
didst thou weep over an incorrigible people in the days of thy Flesh, and wilt thou laugh At their misery's when thou Comest to judge the world? didst thou shed thy precious blood to save them,
and wilt thou not hear them when in the anguish of their souls, they cry unto thee? See then the mighty difference between Christ's coming as a Saviour and as a Judge, between the day of our salvation and the day of his wrath, between the joy in Heaven at the conversion of penitent sinners,
and wilt thou not hear them when in the anguish of their Souls, they cry unto thee? See then the mighty difference between Christ's coming as a Saviour and as a Judge, between the day of our salvation and the day of his wrath, between the joy in Heaven At the conversion of penitent Sinners,
How terrible is the representation of Gods wrath in the style of the Prophets, when he punisheth a people in this world for their sins? It is called, the day of the Lord, cruel with wrath and fierce anger:
How terrible is the representation of God's wrath in the style of the prophets, when he Punisheth a people in this world for their Sins? It is called, the day of the Lord, cruel with wrath and fierce anger:
when he shall stir up all his wrath, and the heavens and the earth shall shake that never did offend him? what shall they then do that shall to their sorrow know how much they have displeased him? Then neither power,
when he shall stir up all his wrath, and the heavens and the earth shall shake that never did offend him? what shall they then do that shall to their sorrow know how much they have displeased him? Then neither power,
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and they who have spread snares for others and been hugely pleased to see them caught by them, shall then be convinced that they have laid the greatest of all for themselves;
and they who have spread snares for Others and been hugely pleased to see them caught by them, shall then be convinced that they have laid the greatest of all for themselves;
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That the Judge himself hath told us before hand what it shall be, to make us more apprehensive of it in this State, wherein we are capable to prevent it by sincere repentance and a holy li•e.
That the Judge himself hath told us before hand what it shall be, to make us more apprehensive of it in this State, wherein we Are capable to prevent it by sincere Repentance and a holy li•e.
It is true indeed, wicked men in this world are so little apprehensive of the misery of departing from God, that they are ready to bid God depart from them,
It is true indeed, wicked men in this world Are so little apprehensive of the misery of departing from God, that they Are ready to bid God depart from them,
But therein lies a great part of the misery of another world, that men shall not be able to cheat and abuse themselves with false notions, and shews of happiness.
But therein lies a great part of the misery of Another world, that men shall not be able to cheat and abuse themselves with false notions, and shows of happiness.
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all the satisfaction they ever imagined in their lusts shall be wholly gone, and nothing but the sad remembrance of them, left behind to torment them.
all the satisfaction they ever imagined in their Lustiest shall be wholly gone, and nothing but the sad remembrance of them, left behind to torment them.
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It is a great instance of the weakness of our capacities here, that our discourses concerning the happiness and misery of a future life, are like those of Children about affairs of State, which they represent to themselves in a way agreeable to their own Childish fancies;
It is a great instance of the weakness of our capacities Here, that our discourses Concerning the happiness and misery of a future life, Are like those of Children about affairs of State, which they represent to themselves in a Way agreeable to their own Childish fancies;
but when the worm shall never dye, and the fire shall never be quenched, when insupportable misery shall be everlasting, nothing can then be added to the terrour of it:
but when the worm shall never die, and the fire shall never be quenched, when insupportable misery shall be everlasting, nothing can then be added to the terror of it:
what proportion, say they, is there between the sins of this short life and the eternal misery of another? which objection is not so great in it self as it appears to be by the weak answers, which have been made to it;
what proportion, say they, is there between the Sins of this short life and the Eternal misery of Another? which objection is not so great in it self as it appears to be by the weak answers, which have been made to it;
or from the wish of a sinner that he might have an eternity to sin in, which is to make the justice of God's punishments to be not according to their works, but to their wishes;
or from the wish of a sinner that he might have an eternity to sin in, which is to make the Justice of God's punishments to be not according to their works, but to their wishes;
Is it not thought just and reasonable among men, for a man to be confined to perpetual imprisonment for a fault he was not half an hour in committing? Nay do not all the Laws of the world make death the punishment of some crimes, which may be very suddenly done? And what is death,
Is it not Thought just and reasonable among men, for a man to be confined to perpetual imprisonment for a fault he was not half an hour in committing? Nay do not all the Laws of the world make death the punishment of Some crimes, which may be very suddenly done? And what is death,
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but the eternal depriving a man of all the comforts of life? And shall a thing then so constantly practised and universally justified in the world, be thought unreasonale when it is applyed to God? It is true, may some say, if annihilation were all that was meant by eternal death, there could be no exception against it:
but the Eternal depriving a man of all the comforts of life? And shall a thing then so constantly practised and universally justified in the world, be Thought unreasonale when it is applied to God? It is true, may Some say, if annihilation were all that was meant by Eternal death, there could be no exception against it:
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and wil•ul impenitency can ever betray men into this dreadful State of eternal destruction. 2. Thus much for the Argument used by the Apostle, the terrour of the Lord ;
and wil•ul impenitency can ever betray men into this dreadful State of Eternal destruction. 2. Thus much for the Argument used by the Apostle, the terror of the Lord;
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for if this were an unreasonable thing to believe, how come men without Revelation to agree about it as a thing very just and reasonable? If the conflagration of the world were an impossible thing,
for if this were an unreasonable thing to believe, how come men without Revelation to agree about it as a thing very just and reasonable? If the conflagration of the world were an impossible thing,
how came it to be so anciently received by the eldest and wisest Philosophers? How came it to be maintained by those two Sects which were St. Paul 's enemies,
how Come it to be so anciently received by the eldest and Wisest Philosophers? How Come it to be maintained by those two Sects which were Saint Paul is enemies,
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when he preached at Athens, and always enemies to each other, the Epicureans and the Stoicks ? It is true they made these conflagrations to be periodical and not final:
when he preached At Athens, and always enemies to each other, the Epicureans and the Stoics? It is true they made these conflagrations to be Periodical and not final:
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but we do not establish the belief of our doctrine upon their assertion, but from thence shew that is a most unreasonable thing to reject that as impossible to be done, which they assert hath been and may be often done.
but we do not establish the belief of our Doctrine upon their assertion, but from thence show that is a most unreasonable thing to reject that as impossible to be done, which they assert hath been and may be often done.
but since God himself hath declared it who is the Supreme Judge of the world, that he will bring every work into judgment whether it be good or evil, since the Son of God made this so great a part of his doctrine with all the circumstances of his own coming for again this end;
but since God himself hath declared it who is the Supreme Judge of the world, that he will bring every work into judgement whither it be good or evil, since the Son of God made this so great a part of his Doctrine with all the Circumstances of his own coming for again this end;
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since he opened the commission he received from the Father for this purpose when he was upon earth, by declaring, that the Father had committed all judgment to the Son,
since he opened the commission he received from the Father for this purpose when he was upon earth, by declaring, that the Father had committed all judgement to the Son,
Since this was so great a part of the Apostles doctrine to preach of this judgment to come, and that God hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained, whereof he hath given assurance to all men in that he hath raised him from the dead:
Since this was so great a part of the Apostles Doctrine to preach of this judgement to come, and that God hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained, whereof he hath given assurance to all men in that he hath raised him from the dead:
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but such who wholly reject the Christian doctrine, upon the pretences of infidelity, which are so vain and trifling, that, were not their lusts stronge• than their arguments men of wit would be ashamed to produce them;
but such who wholly reject the Christian Doctrine, upon the pretences of infidelity, which Are so vain and trifling, that, were not their Lustiest stronge• than their Arguments men of wit would be ashamed to produce them;
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But every Sermon is not intended for the conversion of Turks and Infidels, my design is to speak to those who acknowledge themselves to be Christians and to believe the truth of this doctrine upon the Authority of those divine persons who were particularly sent by God to reveal it to the world.
But every Sermon is not intended for the conversion of Turks and Infidels, my Design is to speak to those who acknowledge themselves to be Christians and to believe the truth of this Doctrine upon the authority of those divine Persons who were particularly sent by God to reveal it to the world.
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For as another Apostle reasons from the same argument, Seeing all these things shall be dissolved what manner of persons ought we to be in all holy conversation and godliness? There is great variety of arguments in the Christian Religion to perswade men to holiness,
For as Another Apostle Reasons from the same argument, Seeing all these things shall be dissolved what manner of Persons ought we to be in all holy Conversation and godliness? There is great variety of Arguments in the Christian Religion to persuade men to holiness,
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and eternal misery leave no impression upon us, what other arguments or methods can we imagine would reclaim us from our sins? We have been too sad an instance our selves, of the ineffectualness of other means of amendment by the mercies and judgments of this present life:
and Eternal misery leave no impression upon us, what other Arguments or methods can we imagine would reclaim us from our Sins? We have been too sad an instance our selves, of the ineffectualness of other means of amendment by the Mercies and Judgments of this present life:
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have ever any people had a greater mixture of both these, than we have had in the compass of a few years? If the wisest persons in the world had been to have set down beforehand the method of reforming a sinful nation, they c•uld have pitched upon none more effectual than what we have shewed not to be so.
have ever any people had a greater mixture of both these, than we have had in the compass of a few Years? If the Wisest Persons in the world had been to have Set down beforehand the method of reforming a sinful Nation, they c•uld have pitched upon none more effectual than what we have showed not to be so.
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if God •hould give them a sudden and unexpected deliverance, meer ingenuity and thankfulness would make them afraid to displease a God of so much kindness.
if God •hould give them a sudden and unexpected deliverance, mere ingenuity and thankfulness would make them afraid to displease a God of so much kindness.
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But if so great a flash of joy and prosperity instead of that should make them grow wanton and extravagant, what course then so likely to reclaim them,
But if so great a flash of joy and Prosperity instead of that should make them grow wanton and extravagant, what course then so likely to reclaim them,
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For are the Laws of God less broken, or the duties of Religion less contemned and despised after all these? What vices have been forsaken, what lusts have men been reclaimed from,
For Are the Laws of God less broken, or the duties of Religion less contemned and despised After all these? What vices have been forsaken, what Lustiest have men been reclaimed from,
nay what one sort of sin hath been less in fashion than before? Nay, have not their number as well as their aggravation, increased among us? Is our zeal for our established Religion greater? Is our faith more firm and settled, our devotion more constant, our Church less in danger of either of the opposite factions than ever it was? Nay is it not rather like a neck of land between two rough and boisterous seas, which rise and swell,
nay what one sort of since hath been less in fashion than before? Nay, have not their number as well as their aggravation, increased among us? Is our zeal for our established Religion greater? Is our faith more firm and settled, our devotion more constant, our Church less in danger of either of the opposite factions than ever it was? Nay is it not rather like a neck of land between two rough and boisterous Seas, which rise and swell,
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and by the breaches they make in upon us, threaten an inundation? By all which we see what necessity there is that God should govern this world by the considerations of another;
and by the Breaches they make in upon us, threaten an inundation? By all which we see what necessity there is that God should govern this world by the considerations of Another;
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when neither the bitter passion of the Son of God for our sins, nor his threatning to come again to take vengeance upon us for them, can make us hate and abhor them:
when neither the bitter passion of the Son of God for our Sins, nor his threatening to come again to take vengeance upon us for them, can make us hate and abhor them:
how should we loath the sight of those who either betrayed us into sin or flattered us when we had committed it? Could men but ask themselves that reasonable question,
how should we loath the sighed of those who either betrayed us into since or flattered us when we had committed it? Could men but ask themselves that reasonable question,
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why they will defie God by violating his known Laws, unless they be sure he either cannot or will not punish them for it? they would be more afraid of doing it than they are,
why they will defy God by violating his known Laws, unless they be sure he either cannot or will not Punish them for it? they would be more afraid of doing it than they Are,
For there can be no breaking prison in that other State, no escaping tryal, no corrupting the Judge, no reversing the sentence, no pardon after judgment, no reprieve from punishment, no abatement or end of misery.
For there can be no breaking prison in that other State, no escaping trial, no corrupting the Judge, no reversing the sentence, no pardon After judgement, no reprieve from punishment, no abatement or end of misery.
How canst thou then hope, O impenitent sinner, either to fly from or to endure that wrath of God that is coming swiftly upon thee to arrest thee by death,
How Canst thou then hope, Oh impenitent sinner, either to fly from or to endure that wrath of God that is coming swiftly upon thee to arrest thee by death,
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when he hath confined thee thither in order to it? Canst thou hope that day will never come which the vindication of God's Justice, the honour of Christ, the happiness of the blessed,
when he hath confined thee thither in order to it? Canst thou hope that day will never come which the vindication of God's justice, the honour of christ, the happiness of the blessed,
as well as the punishment of the wicked make so necessary that it should come? or canst thou hope to defend thy self against an all-seeing eye, a most righteous Judge and an accusing conscience when that day doth come? when all the mercies thou hast abused, the judgements thou hast slighted, the motions of grace thou hast resisted, the checks of conscience thou hast stifled,
as well as the punishment of the wicked make so necessary that it should come? or Canst thou hope to defend thy self against an All-seeing eye, a most righteous Judge and an accusing conscience when that day does come? when all the Mercies thou hast abused, the Judgments thou hast slighted, the motions of grace thou hast resisted, the Checks of conscience thou hast stifled,
and the sins of all kinds thou hast committed, shall rise up in judgment to condemn thee? O that we had all the wisdom to consider of these things in time, that the terror of the Lord may perswade us to break off all our sins by a sincere repentance,
and the Sins of all Kinds thou hast committed, shall rise up in judgement to condemn thee? O that we had all the Wisdom to Consider of these things in time, that the terror of the Lord may persuade us to break off all our Sins by a sincere Repentance,
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For he requires no less than the greatest readiness to suffer for his sake, and that to no meaner a degree than the loss of what is most precious to men in this world, in their lives;
For he requires no less than the greatest readiness to suffer for his sake, and that to no meaner a degree than the loss of what is most precious to men in this world, in their lives;
He would have chosen another way to have attained his end, and made use of more pleasing and popular arguments to have perswaded the people to follow him.
He would have chosen Another Way to have attained his end, and made use of more pleasing and popular Arguments to have persuaded the people to follow him.
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he knew the Greatness and Honour, the pleasure, and the pomp of this world, were the th•ngs most passionately loved and admired by the generality of mankind;
he knew the Greatness and Honour, the pleasure, and the pomp of this world, were the th•ngs most passionately loved and admired by the generality of mankind;
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and therefore he fitted his Religion to the natural inclinations of men, and proposed such means of advancing it as were most like to make men great by undertaking them.
and Therefore he fitted his Religion to the natural inclinations of men, and proposed such means of advancing it as were most like to make men great by undertaking them.
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And men are never so willing to be cheated by any Religion, as that which complies with their present interests and gratifies their sensual inclinations.
And men Are never so willing to be cheated by any Religion, as that which complies with their present interests and gratifies their sensual inclinations.
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and he bids his Disciples not to think much of following their Lord and Saviour though it were to take up the Cross and lay down their lives for his sake.
and he bids his Disciples not to think much of following their Lord and Saviour though it were to take up the Cross and lay down their lives for his sake.
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We may easily imagine how much startled and surprized his Disciples were at such discourses as these, who being possessed with the common opinion of the temporal Kingdom of the Messias, came to him with great expectations of honour and advancement by him;
We may Easily imagine how much startled and surprised his Disciples were At such discourses as these, who being possessed with the Common opinion of the temporal Kingdom of the Messias, Come to him with great Expectations of honour and advancement by him;
Insomuch, that when Christ now, the time of his suffering approaching, began more plainly to discourse to them of his own sufferings at Hierusalem, v. 21. St. Peter, either out of his natural forwardness and heat,
Insomuch, that when christ now, the time of his suffering approaching, began more plainly to discourse to them of his own sufferings At Jerusalem, v. 21. Saint Peter, either out of his natural forwardness and heat,
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or being elevated by the good opinion which our Lord had expressed of him before, v. 17. takes upon him very solemnly to rebuke him for ever thinking to submit himself to so mean a condition;
or being elevated by the good opinion which our Lord had expressed of him before, v. 17. Takes upon him very solemnly to rebuke him for ever thinking to submit himself to so mean a condition;
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but if they would shew themselves to be truly his Disciples they must prepare for Persecutions and Martyrdoms, they must value their Religion above their lives;
but if they would show themselves to be truly his Disciples they must prepare for Persecutions and Martyrdoms, they must valve their Religion above their lives;
and if they were not prepared before-hand by self-denial and taking up the Cross, they would run great hazard of losing their souls for the love of this world: and therefore our Saviour shews,
and if they were not prepared beforehand by self-denial and taking up the Cross, they would run great hazard of losing their Souls for the love of this world: and Therefore our Saviour shows,
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Whosoever will lose his life for my sake shall find it, v. 25. i. e. instead of this short and uncertain life, which would spend it self in a little time, he should have one infinitely more valuable;
Whosoever will loose his life for my sake shall find it, v. 25. i. e. instead of this short and uncertain life, which would spend it self in a little time, he should have one infinitely more valuable;
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which he first lays down a certain truth, v. 25. For whosoever shall save his life shall lose it, and then discovers the folly of it in the words of the text, by comparing such a mans gain and his loss together, supposing he should obtain the utmost that can be hoped for in this world.
which he First lays down a certain truth, v. 25. For whosoever shall save his life shall loose it, and then discovers the folly of it in the words of the text, by comparing such a men gain and his loss together, supposing he should obtain the utmost that can be hoped for in this world.
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For, setting that aside there can be no argument strong enough to perswade any man to part not only with what he hath or hopes for in this life, but with life it self.
For, setting that aside there can be no argument strong enough to persuade any man to part not only with what he hath or hope's for in this life, but with life it self.
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for a man to run himself into the miseries of another world with a design to prove there is none? If all that our Saviour had meant, were only to represent the folly of a person, that would lay down his life for the purchase of an estate, (for so the soul is often taken for the life) that would not have reached the scope and design of his discourse.
for a man to run himself into the misery's of Another world with a Design to prove there is none? If all that our Saviour had meant, were only to represent the folly of a person, that would lay down his life for the purchase of an estate, (for so the soul is often taken for the life) that would not have reached the scope and Design of his discourse.
But supposing this to be a Proverbial speech, yet the folly of losing a mans life for the gain of the whole world is not brought in by our Saviour meerly for it self:
But supposing this to be a Proverbial speech, yet the folly of losing a men life for the gain of the Whole world is not brought in by our Saviour merely for it self:
If that man would gain nothing by his bargain but the reputation of a Fool, that for the possession of the whole world for one momen, would be content to be killed in the next;
If that man would gain nothing by his bargain but the reputation of a Fool, that for the possession of the Whole world for one momen, would be content to be killed in the next;
how much greater folly are they guilty of, that for the sake of this world and the preservation of their lives here, expose themselves to all the miseries of another life, which God hath threatned or their souls can undergo? It is such a loss of the soul which is here spoken of,
how much greater folly Are they guilty of, that for the sake of this world and the preservation of their lives Here, expose themselves to all the misery's of Another life, which God hath threatened or their Souls can undergo? It is such a loss of the soul which is Here spoken of,
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So St. Paul himself determines, that if there were no future state, the Epicureans argument would take place, Let us eat and drink for tomorrow we die:
So Saint Paul himself determines, that if there were no future state, the Epicureans argument would take place, Let us eat and drink for tomorrow we die:
and he reckons those among the most miserable of all mankind who ventured the loss of all that is accounted desirable in this world and of their lives too,
and he reckons those among the most miserable of all mankind who ventured the loss of all that is accounted desirable in this world and of their lives too,
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And it is the great commendation of the Christian Religion, that the particular duties required in it are established on the same Foundations that natural Religion is, which are the belief of a Deity and the immortality of the Soul. For he that comes unto God must believe that he is,
And it is the great commendation of the Christian Religion, that the particular duties required in it Are established on the same Foundations that natural Religion is, which Are the belief of a Deity and the immortality of the Soul. For he that comes unto God must believe that he is,
For it is upon the account of this future state of the soul, that it is our most just and necessary care to look after the welfare of our souls in the first place, to seek the Kingdom of God and the righteousness thereof, before the concernments of this present life,
For it is upon the account of this future state of the soul, that it is our most just and necessary care to look After the welfare of our Souls in the First place, to seek the Kingdom of God and the righteousness thereof, before the concernments of this present life,
It is this, which obliges men to the greatest care of their actions, because their future state in another world, will be according to their lives here,
It is this, which obliges men to the greatest care of their actions, Because their future state in Another world, will be according to their lives Here,
It is this, which makes the love of this world so dangerous a thing, because it draws away the hearts and affections of men from things which are above and fixes them upon things below.
It is this, which makes the love of this world so dangerous a thing, Because it draws away the hearts and affections of men from things which Are above and fixes them upon things below.
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and to lay down our lives for Religion, because there will be a reward for the righteous, and the happiness of another state will make abundant recompence for all the difficulties of this.
and to lay down our lives for Religion, Because there will be a reward for the righteous, and the happiness of Another state will make abundant recompense for all the difficulties of this.
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I confess many subtile arguments have been used by those who never knew any thing of divine revelation to prove the soul to be of such a nature, that it was not capable of dying with the body;
I confess many subtle Arguments have been used by those who never knew any thing of divine Revelation to prove the soul to be of such a nature, that it was not capable of dying with the body;
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and some of them such as none of their Adversaries were ever able to answer. For the most common acts of sense are unaccountable in a meer Mechanical way;
and Some of them such as none of their Adversaries were ever able to answer. For the most Common acts of sense Are unaccountable in a mere Mechanical Way;
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and after all the attempts of the most witty and industrious men I despair of ever seeing the powers of meer matter raised to a capacity of performing the lowest acts of perception;
and After all the attempts of the most witty and Industria men I despair of ever seeing the Powers of mere matter raised to a capacity of performing the lowest acts of perception;
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While these disputes were managed among the Philosophers of old, though those who asserted the immortality of the soul had the better reason of their side;
While these disputes were managed among the Philosophers of old, though those who asserted the immortality of the soul had the better reason of their side;
But it cannot be denied, that those who were in the right did likewise give too great advantage to their enemies, partly by their own diffidence and distrust of what they had contended for, partly from the too great niceness and subtilty of their arguments, partly from the ridiculous fopperies which they maintained together with that of the souls immortality, as the transmigration of them into the bodies of Brutes and such like.
But it cannot be denied, that those who were in the right did likewise give too great advantage to their enemies, partly by their own diffidence and distrust of what they had contended for, partly from the too great niceness and subtlety of their Arguments, partly from the ridiculous fopperies which they maintained together with that of the Souls immortality, as the transmigration of them into the bodies of Brutus's and such like.
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But the main disadvantage of all to the world was, that the immortality of the soul was rather insisted on as a Principle of Philosophy than of Religion.
But the main disadvantage of all to the world was, that the immortality of the soul was rather insisted on as a Principle of Philosophy than of Religion.
and those could not be imagined to have any great force on the lives of men, which would equally hold for such creatures which were not capable of rewards and punishments in another life.
and those could not be imagined to have any great force on the lives of men, which would equally hold for such creatures which were not capable of rewards and punishments in Another life.
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But therein lies the great excellency of the doctrine of the souls immortality as it is discovered in the Gospel, not only that it comes from him who best understands the nature of souls,
But therein lies the great excellency of the Doctrine of the Souls immortality as it is discovered in the Gospel, not only that it comes from him who best understands the nature of Souls,
And both these are set forth with so close a respect to the actions of this life, that every one must expect in another world, according to what he doth in this.
And both these Are Set forth with so close a respect to the actions of this life, that every one must expect in Another world, according to what he does in this.
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but the proving an absolute incapacity in the soul of subsisting after death? It is true, indeed in the state of this intimate union and conjunction between the soul and body, they do suffer mutually from each other.
but the proving an absolute incapacity in the soul of subsisting After death? It is true, indeed in the state of this intimate Union and conjunction between the soul and body, they do suffer mutually from each other.
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as well prove that there is no body? It is not enough then to prove that the soul doth in some things suffer from the body; (for so doth the Child in the Mothers womb from the distempers of its Mother,
as well prove that there is no body? It is not enough then to prove that the soul does in Some things suffer from the body; (for so does the Child in the Mother's womb from the distempers of its Mother,
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yet very capable of living when separated from her) but it must be shewed that the soul is not distinct from the body to prove it uncapable of being without it.
yet very capable of living when separated from her) but it must be showed that the soul is not distinct from the body to prove it uncapable of being without it.
But on the other side, I shall now shew that there is nothing unreasonable in what the Scripture delivers concerning the immortal state of the Souls of men ▪ as to future rewards and punishments,
But on the other side, I shall now show that there is nothing unreasonable in what the Scripture delivers Concerning the immortal state of the Souls of men ▪ as to future rewards and punishments,
And if there be both these in men of which no account can be given from their bodies, there must be a nobler principle within, which we call the Soul, which is both the cause and the subject of them.
And if there be both these in men of which no account can be given from their bodies, there must be a Nobler principle within, which we call the Soul, which is both the cause and the Subject of them.
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We may as easily imagine that a Fox should leave his prey to find out a demon•tration in Euclid, or a Serpent attempt the squaring of the circle in the dust,
We may as Easily imagine that a Fox should leave his prey to find out a demon•tration in Euclid, or a Serpent attempt the squaring of the circle in the dust,
and numbers, and figures, and examining Problems and Demonstrations which depend upon them, if they found not a great delight and satisfaction in the doing of it? But whence doth this pleasure arise? not from seeing the figures,
and numbers, and figures, and examining Problems and Demonstrations which depend upon them, if they found not a great delight and satisfaction in the doing of it? But whence does this pleasure arise? not from seeing the figures,
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it is that, which can put the Body out of order with its own pleasures, by spending so much time in contemplation as may exhaust the Spirits, abate the vigour of the Body and hasten its decay.
it is that, which can put the Body out of order with its own pleasures, by spending so much time in contemplation as may exhaust the Spirits, abate the vigour of the Body and hasten its decay.
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And while that droops and sinks under the burden, the Soul may be as vigorous and active in such a consumptive state of the Body as ever it was before;
And while that droops and sinks under the burden, the Soul may be as vigorous and active in such a consumptive state of the Body as ever it was before;
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It is a greater and more manly pleasure, which some Men take in searching into the nature of these things in the world than others can take in the most voluptuous enjoyment of them;
It is a greater and more manly pleasure, which Some Men take in searching into the nature of these things in the world than Others can take in the most voluptuous enjoyment of them;
By this we see, that setting aside the consideration of Religion, the mind of man is capable of such pleasures •eculiar to it self, of which no account could be given,
By this we see, that setting aside the consideration of Religion, the mind of man is capable of such pleasures •eculiar to it self, of which no account could be given,
as some men are willing to think they are, if there were not some faculties in them above those of sense and imagination? For where we find nothing else but these, we see an utter incapacity of any such thing as Religion is;
as Some men Are willing to think they Are, if there were not Some faculties in them above those of sense and imagination? For where we find nothing Else but these, we see an utter incapacity of any such thing as Religion is;
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since the main principles of Religion are as remote from the power of imagination as may be? What can be thought more repugnant to all the conceptions we take in by our senses,
since the main principles of Religion Are as remote from the power of imagination as may be? What can be Thought more repugnant to all the conceptions we take in by our Senses,
than the conception of a Deity and the future State of Souls is? How then come the impressions of these things to sink so deep into humane nature, that all the art and violence in the world can never take them out? The strongest impressions upon all other Beings are such as are suitable to their natures,
than the conception of a Deity and the future State of Souls is? How then come the impressions of these things to sink so deep into humane nature, that all the art and violence in the world can never take them out? The Strongest impressions upon all other Beings Are such as Are suitable to their nature's,
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how come those in mankind to be such as must be supposed to be not only above but contrary to them if an immortal soul be not granted? If men had no principle within them beyond that of sense, nothing would have been more easie,
how come those in mankind to be such as must be supposed to be not only above but contrary to them if an immortal soul be not granted? If men had no principle within them beyond that of sense, nothing would have been more easy,
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all the wit and arts, all the malice and cruelty, all the racks and torments that could yet be thought on could not alter mens perswasions of the Christian Religion, much less raze out the Foundations of Natural Religion in the world.
all the wit and arts, all the malice and cruelty, all the racks and torments that could yet be Thought on could not altar men's persuasions of the Christian Religion, much less raze out the Foundations of Natural Religion in the world.
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But what imaginable account can be given of the joys and pleasures, which the Martyrs of old expressed under the most exquisite torments of their bodies;
But what imaginable account can be given of the Joys and pleasures, which the Martyrs of old expressed under the most exquisite torments of their bodies;
if their minds were not of a far nobler and diviner nature than their bodies were? Although a natural stupidity and dulness of temper may abate the sense of pain,
if their minds were not of a Far Nobler and diviner nature than their bodies were? Although a natural stupidity and dullness of temper may abate the sense of pain,
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nay, to sing with greater joy in the flames than others do when they are heated with wine, doth not only shew that there is something within us capable of pleasure distinct from the Body,
nay, to sing with greater joy in the flames than Others do when they Are heated with wine, does not only show that there is something within us capable of pleasure distinct from the Body,
But I need not have recourse to such great and extraordinary instances, (although sufficiently attested by such who saw and heard them) for every good man hath that inward pleasure in being and doing good, which he would not part with for all the greatest Epicurism in the world.
But I need not have recourse to such great and extraordinary instances, (although sufficiently attested by such who saw and herd them) for every good man hath that inward pleasure in being and doing good, which he would not part with for all the greatest Epicurism in the world.
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when their own evil actions fill them with horror and amazement, when the cruelties they have used to others return with greater violence upon their own minds,
when their own evil actions fill them with horror and amazement, when the cruelties they have used to Others return with greater violence upon their own minds,
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when the unlawful pleasures of the body prove the greatest vexation to their souls, and the weight of their evil actions sinks them under despair and the dreadful apprehensions of future misery.
when the unlawful pleasures of the body prove the greatest vexation to their Souls, and the weight of their evil actions sinks them under despair and the dreadful apprehensions of future misery.
Having thus shewed that the soul of man is capable of pleasure and pain in this present state distinct from the body, it thence follows, that it is capable of rewards and punishments,
Having thus showed that the soul of man is capable of pleasure and pain in this present state distinct from the body, it thence follows, that it is capable of rewards and punishments,
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Were I to prove liberty in man from the •upposition of Religion I know no argument more plain or more convincing than that which is drawn from the consideration of future rewards and punishments:
Were I to prove liberty in man from the •upposition of Religion I know no argument more plain or more convincing than that which is drawn from the consideration of future rewards and punishments:
And what can be imagined greater evidence in Beings capable of reflecting upon themselves, than the constant sense and experience of all mankind? Not that all men are agreed in their opinions about these things; (for even herein men shew their liberty, by resisting the clearest evidence to prove it) but that every man finds himself free in the determining his moral actions.
And what can be imagined greater evidence in Beings capable of reflecting upon themselves, than the constant sense and experience of all mankind? Not that all men Are agreed in their opinions about these things; (for even herein men show their liberty, by resisting the Clearest evidence to prove it) but that every man finds himself free in the determining his moral actions.
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but the sense of his own mind? and those who go about to perswade men that they think themselves free when they are not, may in the next place perswade them that they think they understand when they do not.
but the sense of his own mind? and those who go about to persuade men that they think themselves free when they Are not, may in the next place persuade them that they think they understand when they do not.
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and like the confuting the arguments against motion by moving, can shew the folly of all the pleas for fatal necessity by a freedom of action But if once this natural liberty be taken away, wisdom and folly as well as vice and vertue would be names invented to no purpose;
and like the confuting the Arguments against motion by moving, can show the folly of all the pleasant for fatal necessity by a freedom of actium But if once this natural liberty be taken away, Wisdom and folly as well as vice and virtue would be names invented to no purpose;
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If therefore sense and reason may prevail upon mankind, not to fancy themselves under invisible chains and fetters, of which they can have no evidence or experience;
If Therefore sense and reason may prevail upon mankind, not to fancy themselves under invisible chains and fetters, of which they can have no evidence or experience;
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When either by their own folly they run themselves upon everlasting ruine, or by making use of the assistance of divine grace they become capable of endless Joy.
When either by their own folly they run themselves upon everlasting ruin, or by making use of the assistance of divine grace they become capable of endless Joy.
But since men have not only a power of gorverning themselves, but are capable of doing it by considerations as remote from the things of sense as Heaven is from Earth;
But since men have not only a power of gorverning themselves, but Are capable of doing it by considerations as remote from the things of sense as Heaven is from Earth;
For what is there that hath the shadow of liberty in meer matter? what is there of these inferiour creatures that can act by consideration of future things,
For what is there that hath the shadow of liberty in mere matter? what is there of these inferior creatures that can act by consideration of future things,
can represent to it self the infinite pleasures and unconceivable misery of an eternal state in such a manner as to direct the course of this present life in order to the obtaining of the one and avoiding of the other.
can represent to it self the infinite pleasures and unconceivable misery of an Eternal state in such a manner as to Direct the course of this present life in order to the obtaining of the one and avoiding of the other.
It is not to be thought that those whom our Saviour speaks to, could ever propose such vast designs to themselves as the Empire of the whole world was;
It is not to be Thought that those whom our Saviour speaks to, could ever propose such vast designs to themselves as the Empire of the Whole world was;
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and the love of life so natural and so strong, that inconsiderate men will run any hazard of their souls for the gain of one or preservation of the other.
and the love of life so natural and so strong, that inconsiderate men will run any hazard of their Souls for the gain of one or preservation of the other.
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The highest instance of this kind is that which our Saviour here intends, when men will make shipwrack of faith and a good conscience to escape the danger of their lives;
The highest instance of this kind is that which our Saviour Here intends, when men will make shipwreck of faith and a good conscience to escape the danger of their lives;
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And if I be not much mistaken, it is upon this account, that our Saviour pronounces it so hard for a rich man to enter into the Kingdom of Heaven, because in such difficult times of persecution on the account of Religion as those were, such men would be shrewdly tempted to venture the loss of their souls in another world rather than of their estates in this.
And if I be not much mistaken, it is upon this account, that our Saviour pronounces it so hard for a rich man to enter into the Kingdom of Heaven, Because in such difficult times of persecution on the account of Religion as those were, such men would be shrewdly tempted to venture the loss of their Souls in Another world rather than of their estates in this.
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It is on this account St. Paul saith, the love of money is the root of all evil, which while some have coveted after they have erred from the faith and pierced themselves through with many sorrows:
It is on this account Saint Paul Says, the love of money is the root of all evil, which while Some have coveted After they have erred from the faith and pierced themselves through with many sorrows:
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but although there be no danger of splitting upon the rocks, there may be of sinking with being overcharged or springing too great a leak within us, whereby we let in more than we can be able to bear.
but although there be no danger of splitting upon the Rocks, there may be of sinking with being overcharged or springing too great a leak within us, whereby we let in more than we can be able to bear.
yet the things of this world are so great occasions of evil, so great hindrances of good, that on these accounts men always run a mighty hazard of their souls for the sake of this world.
yet the things of this world Are so great occasions of evil, so great hindrances of good, that on these accounts men always run a mighty hazard of their Souls for the sake of this world.
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The Devil knew well enough where his greatest strength lay, when he reserved the temptation of the glories of this world to the last place in dealing with Christ himself;
The devil knew well enough where his greatest strength lay, when he reserved the temptation of the Glories of this world to the last place in dealing with christ himself;
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And surely if the Devil had not a mighty opinion of the power of these charms of the Kingdoms and Glory of this world, he would never have put such hard terms to them which were no less than falling down and worshipping him:
And surely if the devil had not a mighty opinion of the power of these charms of the Kingdoms and Glory of this world, he would never have put such hard terms to them which were no less than falling down and worshipping him:
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And although our Saviour baffled him in this his strongest temptation, yet he still finds, that far less than what he here offered, will bring men in subjection to him.
And although our Saviour baffled him in this his Strongest temptation, yet he still finds, that Far less than what he Here offered, will bring men in subjection to him.
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How small a matter of gain will tempt some men to all the sins of lying, of fraud and injustice? who pawn their souls and put them out at interest for a very small present advantage,
How small a matter of gain will tempt Some men to all the Sins of lying, of fraud and injustice? who pawn their Souls and put them out At Interest for a very small present advantage,
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How many, for the sake of the Honours and Preferments of this World, are willing to do by their Consciences as the Indian did by his Letter, lay them aside till their business be done and then expect to hear no more of them!
How many, for the sake of the Honours and Preferments of this World, Are willing to do by their Consciences as the Indian did by his letter, lay them aside till their business be done and then expect to hear no more of them!
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What poor and trifling things in this World, do men continually venture their souls for? As though all were clear gains which they could put off so dead a commodity as the Salvation of their Souls for.
What poor and trifling things in this World, doe men continually venture their Souls for? As though all were clear gains which they could put off so dead a commodity as the Salvation of their Souls for.
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If they had not been of any greater value, they had not been worth any ordinary man's, much less, the Son of God's laying down his life for the redemption of them.
If they had not been of any greater valve, they had not been worth any ordinary Man's, much less, the Son of God's laying down his life for the redemption of them.
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Is this all the requital men make him for the travail of his Soul, the wounds of his Body, the bitterness of his Passion, to squander away those Souls upon any trifling advantages of this world, which he shed his most precious blood for the redemption of? Whenever men are tempted to sin with the hopes of gain, let them but consider how much they undervalue not only their own Souls,
Is this all the requital men make him for the travail of his Soul, the wounds of his Body, the bitterness of his Passion, to squander away those Souls upon any trifling advantages of this world, which he shed his most precious blood for the redemption of? Whenever men Are tempted to sin with the hope's of gain, let them but Consider how much they undervalue not only their own Souls,
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If there had been no greater worth in our Souls, silver and gold would have been a sufficient price of redemption for them (for if men lose their Souls for these things, it is a sign they set a higher value upon them.) But God's justice was not to be bribed, his wrath against sin was not to be appeased by the greatest riches of this World, nothing but the inestimable blood of Christ would be accepted for the purchase of Souls;
If there had been no greater worth in our Souls, silver and gold would have been a sufficient price of redemption for them (for if men loose their Souls for these things, it is a Signen they Set a higher valve upon them.) But God's Justice was not to be bribed, his wrath against since was not to be appeased by the greatest riches of this World, nothing but the inestimable blood of christ would be accepted for the purchase of Souls;
Yea, so dangerous things are fashionable vices, that some will seem to be worse than they are, (although few continue long Hypocritical in that way) that they might not be out of the fashion,
Yea, so dangerous things Are fashionable vices, that Some will seem to be Worse than they Are, (although few continue long Hypocritical in that Way) that they might not be out of the fashion,
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But although all damn'd persons at the great day will be confounded and ashamed, yet none will be more ridiculously miserable than such who go to Hell for fashion-sake.
But although all damned Persons At the great day will be confounded and ashamed, yet none will be more ridiculously miserable than such who go to Hell for fashion-sake.
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What a strange account would this be at the dreadful day of judgment for any to plead for themselves, that they knew that chastity, temperance, sobriety and devotion were things more pleasing to God,
What a strange account would this be At the dreadful day of judgement for any to plead for themselves, that they knew that chastity, temperance, sobriety and devotion were things more pleasing to God,
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but it was grown a Mode to be vicious, and they had rather be damned th•n be out of the fashion? The most charitable opinion we can have of such persons now, is, that they do not think they have any Souls at all;
but it was grown a Mode to be vicious, and they had rather be damned th•n be out of the fashion? The most charitable opinion we can have of such Persons now, is, that they do not think they have any Souls At all;
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Yet these who are vicious out of complyance are not the only persons who shew so little care of their Souls, what shall we say to those who enjoying the good things of this life, scarce ever do so much as think of another? Who are very solicitous about every little mode of attire for their bodies,
Yet these who Are vicious out of compliance Are not the only Persons who show so little care of their Souls, what shall we say to those who enjoying the good things of this life, scarce ever do so much as think of Another? Who Are very solicitous about every little mode of attire for their bodies,
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The very shew of Religion is looked on as a burden, what then do they think of the practice of it? The Devil himself shews a greater es•eem of the souls of men, than such persons do;
The very show of Religion is looked on as a burden, what then do they think of the practice of it? The devil himself shows a greater es•eem of the Souls of men, than such Persons do;
And if all men were so bent upon their own ruin, the Devil would have so little to do, that he must find out some other imployment besides that of tempting to divert himself with,
And if all men were so bent upon their own ruin, the devil would have so little to do, that he must find out Some other employment beside that of tempting to divert himself with,
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But are the temptations of this world so infatuating that no reason or consideration can bring men to any care of or regard to their souls? we have no ground to think so,
But Are the temptations of this world so infatuating that no reason or consideration can bring men to any care of or regard to their Souls? we have no ground to think so,
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since there have been and I hope still are such, who can despise the glittering vanities, the riches and honours, the pleasures and delights of this world when they stand in competition with the eternal happiness of their souls in a better world.
since there have been and I hope still Are such, who can despise the glittering vanities, the riches and honours, the pleasures and delights of this world when they stand in competition with the Eternal happiness of their Souls in a better world.
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for so uncertain gain, which never any man yet attained to, or is like to do it? our Saviour knew how hard a matter it was to set any bounds to the ambitious thoughts or the covetous designs of men:
for so uncertain gain, which never any man yet attained to, or is like to do it? our Saviour knew how hard a matter it was to Set any bounds to the ambitious thoughts or the covetous designs of men:
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it raises his thoughts, enlarges his desires, puts new projects into his mind, which like the circles of water spread still farther and farther, till his honour and he be both laid in the dust together:
it raises his thoughts, enlarges his Desires, puts new projects into his mind, which like the Circles of water spread still farther and farther, till his honour and he be both laid in the dust together:
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though they would have all this, yet this all would never make amends for the loss of the Soul. It is a thing possible, that one person might by degrees bring the whole world in subjection to him,
though they would have all this, yet this all would never make amends for the loss of the Soul. It is a thing possible, that one person might by Degrees bring the Whole world in subjection to him,
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and if the Macedonian Prince was ever so vain to weep that he had no more worlds to conquer, he gave others a just occasion to laugh at so much Ignorance which made him think he had conquered this.
and if the Macedonian Prince was ever so vain to weep that he had no more world's to conquer, he gave Others a just occasion to laugh At so much Ignorance which made him think he had conquered this.
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how early was he taken away in the midst of his vast thoughts and designs? What a small thing would the compass of the whole earth appear to one that should behold it at the distance of the fixed stars? and the mighty Empires which have made the greatest noise in the world have taken up but an inconsiderable part of the whole earth.
how early was he taken away in the midst of his vast thoughts and designs? What a small thing would the compass of the Whole earth appear to one that should behold it At the distance of the fixed Stars? and the mighty Empires which have made the greatest noise in the world have taken up but an inconsiderable part of the Whole earth.
What are then those mean designs which men continually hazard their souls for as much as if they aimed at the whole world? For we are not to imagine that only Kings and Princes are in any hazard of losing their souls for the sake of this world;
What Are then those mean designs which men continually hazard their Souls for as much as if they aimed At the Whole world? For we Are not to imagine that only Kings and Princes Are in any hazard of losing their Souls for the sake of this world;
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and how can that man be happy that is not at his own command? The cares of Government in a small part of the earth are so great and troublesome, that by the consent of mankind the managers of it are invested with more than ordinary priviledges by way of recompence for them;
and how can that man be happy that is not At his own command? The Cares of Government in a small part of the earth Are so great and troublesome, that by the consent of mankind the managers of it Are invested with more than ordinary privileges by Way of recompense for them;
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but what are these to the solicitous thoughts, the continual fears, the restless imployments, the uninterrupted troubles which must attend the gain of the whole world? So that after all the success of such a mans designs, he may be farther off from any true contentment than he was at the beginning of them.
but what Are these to the solicitous thoughts, the continual fears, the restless employments, the uninterrupted Troubles which must attend the gain of the Whole world? So that After all the success of such a men designs, he may be farther off from any true contentment than he was At the beginning of them.
God will then no longer be mocked by wicked men, but they shall find to their own eternal horrour and confusion, that it is a fearful thing to fall into the hands of the living God.
God will then no longer be mocked by wicked men, but they shall find to their own Eternal horror and confusion, that it is a fearful thing to fallen into the hands of the living God.
Consider now O foolish sinner that hast hitherto been ready to cast away thy soul upon the pleasures of sin for a season, what a wise exchange thou wilt make of a poor imaginary happiness for a most real and intollerable misery.
Consider now Oh foolish sinner that hast hitherto been ready to cast away thy soul upon the pleasures of since for a season, what a wise exchange thou wilt make of a poor imaginary happiness for a most real and intolerable misery.
What will all the gain of this world signifie in that State whither we are all hastening apace? What contentment will it be to thee then to think of all those bewitching vanities, which have betrayed thy soul into unspeakable misery? Wouldst thou be willing to be treated with all the ceremonies of State and Greatness for an hour or two,
What will all the gain of this world signify in that State whither we Are all hastening apace? What contentment will it be to thee then to think of all those bewitching vanities, which have betrayed thy soul into unspeakable misery? Wouldst thou be willing to be treated with all the ceremonies of State and Greatness for an hour or two,
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if thou wert sure that immediately after thou must undergo the most exquisite tortures and be •acked and tormented to death? When men neglect their souls and cast them away upon the sinful pleasures and gains of this world, it is but such a kind of airy and phantastical happiness;
if thou Wertenberg sure that immediately After thou must undergo the most exquisite tortures and be •acked and tormented to death? When men neglect their Souls and cast them away upon the sinful pleasures and gains of this world, it is but such a kind of airy and fantastical happiness;
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It hath sometimes happened that the horrour of despair hath seized upon mens minds for some notorious crimes in this life, which hath given no rest either to body or mind,
It hath sometime happened that the horror of despair hath seized upon men's minds for Some notorious crimes in this life, which hath given no rest either to body or mind,
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as in the case of Iudas. But if the expectation of future misery be so dreadful, what must the enduring of it be? Of all the ways of dying we can hardly imagine any more painful or full of horrour than that of sacrificing their Children to Molock was among the Canaanites, and Children of Amon where the Children were put into the body of a Brass Image and a fire made under it, which by degrees with lamentable shrieks and cryings roasted them to death;
as in the case of Iudas. But if the expectation of future misery be so dreadful, what must the enduring of it be? Of all the ways of dying we can hardly imagine any more painful or full of horror than that of sacrificing their Children to Moloch was among the Canaanites, and Children of Amon where the Children were put into the body of a Brass Image and a fire made under it, which by Degrees with lamentable shrieks and cryings roasted them to death;
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yet this above all others in the New Testament is chosen as the fittest representation of the miseries of another world, and thence the very name of Gehenna is taken.
yet this above all Others in the New Testament is chosen as the Fittest representation of the misery's of Another world, and thence the very name of Gehenna is taken.
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If a man were bound for his whole lifetime to converse only with one person without so much as seeing any other, he would desire time and use his best judgment in the choice of him.
If a man were bound for his Whole lifetime to converse only with one person without so much as seeing any other, he would desire time and use his best judgement in the choice of him.
how would he imploy his wits beforehand to make it as easie and tolerable as might be? Thus solicitous and careful would men be for any thing that was to continue the same although but for a short time here:
how would he employ his wits beforehand to make it as easy and tolerable as might be? Thus solicitous and careful would men be for any thing that was to continue the same although but for a short time Here:
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But what will it then be to be swallowed up in an Abyss of misery and eternity together? And I do not know how such an eternal State of misery could have been represented in Scripture in words more Emphatical than it is;
But what will it then be to be swallowed up in an Abyss of misery and eternity together? And I do not know how such an Eternal State of misery could have been represented in Scripture in words more Emphatical than it is;
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For what shall a man give in exchange for his soul? If a man runs the hazard of losing all that is valuable or desirable in this world for the sake of his Soul, heaven and eternal happiness will make him infinite amends for it.
For what shall a man give in exchange for his soul? If a man runs the hazard of losing all that is valuable or desirable in this world for the sake of his Soul, heaven and Eternal happiness will make him infinite amends for it.
they have upon casting up their accounts found, that the sufferings of this present life are not worthy to be compared with the glory that shall be revealed;
they have upon casting up their accounts found, that the sufferings of this present life Are not worthy to be compared with the glory that shall be revealed;
because the afflictions they meet with here are but light and momentany, but that which they expected in recompence for them, was an exceeding and an eternal weight of Glory. O blessed change!
Because the afflictions they meet with Here Are but Light and momentany, but that which they expected in recompense for them, was an exceeding and an Eternal weight of Glory. Oh blessed change!
what life can be so desirable as the parting with it is on such terms as these? It was the hopes of this glorious recompence which inspired so many Martyrs to adventure for Heaven with so much courage, patience,
what life can be so desirable as the parting with it is on such terms as these? It was the hope's of this glorious recompense which inspired so many Martyrs to adventure for Heaven with so much courage, patience,
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For even the Son of God himself who laid down his life for the redemption of Souls, shall then come from heaven with flaming fire to take vengeance on all those who so much despise the blood he hath shed for them, the warnings he hath given to them, the Spirit he hath promised them, the reward he is ready to bestow upon them,
For even the Son of God himself who laid down his life for the redemption of Souls, shall then come from heaven with flaming fire to take vengeance on all those who so much despise the blood he hath shed for them, the Warnings he hath given to them, the Spirit he hath promised them, the reward he is ready to bestow upon them,
shall we only sport and play or gather cockle-shells and lay them in heaps like Children, till we are snatched away past all recovery? It is no such easie matter to prevent the losing our souls as secure sinners are apt to imagine.
shall we only sport and play or gather cockle-shells and lay them in heaps like Children, till we Are snatched away passed all recovery? It is no such easy matter to prevent the losing our Souls as secure Sinners Are apt to imagine.
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what then shall become of those that run as far from it as they can? Those, I mean, whom no intreaties of God himself, no kindness of his Son, no not the laying down his life for their souls, no checks or rebukes of their own consciences can hinder from doing those things which do without a speedy and sincere repentance exclude men from the Kingdom of heaven.
what then shall become of those that run as Far from it as they can? Those, I mean, whom no entreaties of God himself, no kindness of his Son, no not the laying down his life for their Souls, no Checks or rebukes of their own Consciences can hinder from doing those things which do without a speedy and sincere Repentance exclude men from the Kingdom of heaven.
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Ad utilitatem ergo gentium, terrenum regnum positum est à Deo: sed non à Diabolo, qui nunquam omnimo quietus est, immo qui nec ipsas quidem gentes vult in tranquillo agere. Iren. advers. haer. l. 5. c. 24.
Ad utilitatem ergo gentium, terrenum Kingdom positum est à God: sed non à Diabolo, qui Never omnimo quietus est, Immo qui nec Itself quidem gentes vult in tranquillo agere. Iren adverse. Haer. l. 5. c. 24.
