A SERMON Preached on the Annunciation. St. LUKE XI. v. 27, 28. And it came to pass as he spake these things, a certain woman of the company lift up her voice,
A SERMON Preached on the Annunciation. Saint LUKE XI. v. 27, 28. And it Come to pass as he spoke these things, a certain woman of the company lift up her voice,
Yet could not their untoward disposition make void the word of God, especially when proceeding from the mouth of the Word Incarnate: Here, to be sure, it should not altogether miss of its effect;
Yet could not their untoward disposition make void the word of God, especially when proceeding from the Mouth of the Word Incarnate: Here, to be sure, it should not altogether miss of its Effect;
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nor did the Seed sown by him wholly fall on such rocky ground, some part thereof met with a fitter soil to receive and cherish it. One there was, among the rest, of a more tender complexion, whom God's hand had chaft into a suppleness capable of his impressions.
nor did the Seed sown by him wholly fallen on such rocky ground, Some part thereof met with a fitter soil to receive and cherish it. One there was, among the rest, of a more tender complexion, whom God's hand had chafed into a suppleness capable of his impressions.
His Truth opens her Mouth, as his Grace her Heart, to bless him whom they cursed, and to proclaim him a ▪ Prophet whom they gave out for a Devil. Thus can the Almighty out of the mouth of Infants,
His Truth Opens her Mouth, as his Grace her Heart, to bless him whom they cursed, and to proclaim him a ▪ Prophet whom they gave out for a devil. Thus can the Almighty out of the Mouth of Infants,
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or such-like weak Instruments, those that bring them forth, perfect his own Praises, and give them that courage to maintain his Cause which Nature had deny'd them.
or suchlike weak Instruments, those that bring them forth, perfect his own Praises, and give them that courage to maintain his Cause which Nature had denied them.
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And now her Tongue, mov'd by that Holy Spirit whom these Revilers blasphemed and resisted, pronounces not only Christ himself Blessed, but the very womb that bare him, and the paps that gave him suck;
And now her Tongue, moved by that Holy Spirit whom these Revilers blasphemed and resisted, pronounces not only christ himself Blessed, but the very womb that bore him, and the paps that gave him suck;
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I shall not consider the words as they point to our Lord himself, ( who is above our praises, over all, God blessed for ever ) but as they occasionally reflect on his Mother;
I shall not Consider the words as they point to our Lord himself, (who is above our praises, over all, God blessed for ever) but as they occasionally reflect on his Mother;
and allow'd by Christ, that she that bare and nurs'd him up was Blessed. 2. A Way or Means propos'd by our Lord, whereby others as well as she, might be not only Blessed,
and allowed by christ, that she that bore and nursed him up was Blessed. 2. A Way or Means proposed by our Lord, whereby Others as well as she, might be not only Blessed,
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Which two things, when I shall have briefly spoken to, I shall then in the close endeavour, 1. To shew you how the Holy Virgin was in this latter respect Blessed above all her Sex, anointed, like her Son, with the Oyl of Gladness above her fellows, in being as much the Mother of God,
Which two things, when I shall have briefly spoken to, I shall then in the close endeavour, 1. To show you how the Holy Virgae was in this latter respect Blessed above all her Sex, anointed, like her Son, with the Oil of Gladness above her Fellows, in being as much the Mother of God,
The first thing that offers its self here is the Woman's Testimony allow'd by Christ, That she that bare him was Blessed; and for that very reason too.
The First thing that offers its self Here is the Woman's Testimony allowed by christ, That she that bore him was Blessed; and for that very reason too.
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The reason which the Jewish Doctors give us of this strange passion, was, Because the Messiah being to come, every one that was not barren might hope to be that person that should have the honour to bring him into the World.
The reason which the Jewish Doctors give us of this strange passion, was, Because the Messiah being to come, every one that was not barren might hope to be that person that should have the honour to bring him into the World.
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And as all the Daughters of Israel were most ambitious of it, so about the time Christ came in the flesh, the expectation of the Messiah's Revelation was very high and pregnant.
And as all the Daughters of Israel were most ambitious of it, so about the time christ Come in the Flesh, the expectation of the Messiah's Revelation was very high and pregnant.
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Whether this Woman in the Text took our Lord for the true Messiah, that great Prophet that should come into the World (which yet 'tis not improbable she might guess him to be by the visible power of his Miracles,
Whither this Woman in the Text took our Lord for the true Messiah, that great Prophet that should come into the World (which yet it's not improbable she might guess him to be by the visible power of his Miracles,
and our Saviour did not only here allow this Woman's Testimony for good, but farther improve it, by expresly revealing Himself to be the Messiah, which is called Christ, Joh. 4. 25 the Holy One of Israel, and the glory of its People;
and our Saviour did not only Here allow this Woman's Testimony for good, but farther improve it, by expressly revealing Himself to be the Messiah, which is called christ, John 4. 25 the Holy One of Israel, and the glory of its People;
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a Monarch, but a spiritual one, to whose Sceptre all Nations and Souls should bow; such a King as had Heaven for his Throne, and the Earth for his Footstool;
a Monarch, but a spiritual one, to whose Sceptre all nations and Souls should bow; such a King as had Heaven for his Throne, and the Earth for his Footstool;
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That the Desire of Nations was now come, so long before promised by God, foretold by the Prophets, expected by the Patriarchs, infinitely wisht by all just Men, with a desire equal to their necessities;
That the Desire of nations was now come, so long before promised by God, foretold by the prophets, expected by the Patriarchs, infinitely wished by all just Men, with a desire equal to their necessities;
And to be the Mother of such a Prince as this, to inclose Him in her bowels whom the Heaven of Heavens could not encircle, to be the Mother of God, Deipara: (A Title bestow'd on the Blessed Virgin by a General Council,
And to be the Mother of such a Prince as this, to enclose Him in her bowels whom the Heaven of Heavens could not encircle, to be the Mother of God, Deipara: (A Title bestowed on the Blessed Virgae by a General Council,
and which we may safely allow her:) This was more than to have descended from the Loins of the Kings of Judah, or the most glorious Monarchs of the Earth;
and which we may safely allow her:) This was more than to have descended from the Loins of the Kings of Judah, or the most glorious Monarchs of the Earth;
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so that there can never any more be such a Mother, because never again such a Son. We reade, Gen. 5. 2. that the Sons of God joined themselves to the Daughters of Men,
so that there can never any more be such a Mother, Because never again such a Son. We read, Gen. 5. 2. that the Sons of God joined themselves to the Daughters of Men,
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but that God himself should vouchsafe a poor Virgin that honour he is pleas'd to bestow upon his Church, to call her his Spouse, the great Creator, ( He by whom all things were made, and do consist, ) not disdain to be made the Son of his own Creature,
but that God himself should vouchsafe a poor Virgae that honour he is pleased to bestow upon his Church, to call her his Spouse, the great Creator, (He by whom all things were made, and do consist,) not disdain to be made the Son of his own Creature,
) This, I say, was a strange Condescension in the Almighty, and a peculiar honour done to the Holy Virgin, who was cull'd out for this purpose from the rest of Women,
) This, I say, was a strange Condescension in the Almighty, and a peculiar honour done to the Holy Virgae, who was culled out for this purpose from the rest of Women,
But the Prophet Jeremy, not content with that, gives it out for a strange and unheard-of thing, (and so indeed it was) more strange than Christ's coming into the house, the doors being shut, Joh. 20. 26. The Lord (says he, ch. 31. 22.) hath created a new thing in the Earth, a Woman shall compass a Man; i. e.
But the Prophet Jeremiah, not content with that, gives it out for a strange and unheard-of thing, (and so indeed it was) more strange than Christ's coming into the house, the doors being shut, John 20. 26. The Lord (Says he, changed. 31. 22.) hath created a new thing in the Earth, a Woman shall compass a Man; i. e.
and such a Man as the same Prophet styles Immanuel, God with us, chap. 8. 8. and chap. 9. 6. The mighty God, the everlasting Father, the Prince of Peace, (enough to silence the incredulous blaspheming Jew; ) so that these two Glories,
and such a Man as the same Prophet styles Immanuel, God with us, chap. 8. 8. and chap. 9. 6. The mighty God, the everlasting Father, the Prince of Peace, (enough to silence the incredulous blaspheming Jew;) so that these two Glories,
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so there was something that render'd her yet more blessed, by being a Blessing to us, in conveying to us the greatest good that ever could happen to Men.
so there was something that rendered her yet more blessed, by being a Blessing to us, in conveying to us the greatest good that ever could happen to Men.
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so was it literally fulfilled in this Woman, of whom St. Paul says Christ was made, Gal. 4. 4. i. e. from whom He took the matter of that Body, wherein He wrought out our Redemption;
so was it literally fulfilled in this Woman, of whom Saint Paul Says christ was made, Gal. 4. 4. i. e. from whom He took the matter of that Body, wherein He wrought out our Redemption;
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the full import of St. Paul 's NONLATINALPHABET and St. John 's too, Joh. 1. 14. For however the Anabaptist dream of a Body fram'd in Heaven, which pass'd through the Holy Virgin as water through a Conduit-pipe;
the full import of Saint Paul is and Saint John is too, John 1. 14. For however the Anabaptist dream of a Body framed in Heaven, which passed through the Holy Virgae as water through a Conduit-pipe;
nor the Promise renew'd to Abraham, Gen. 22. 18. In thy seed shall all the Nations of the Earth be blessed, have been made good, had not the Mother of our Lord descended from his loins too.
nor the Promise renewed to Abraham, Gen. 22. 18. In thy seed shall all the nations of the Earth be blessed, have been made good, had not the Mother of our Lord descended from his loins too.
since 'twas she that furnish'd those Materials that repair'd our ruines, from whose Bloud also flow'd that most pretious One, which alone can cleanse and redeem us.
since 'twas she that furnished those Materials that repaired our ruins, from whose Blood also flowed that most precious One, which alone can cleanse and Redeem us.
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for St. John tells us he was of that wicked one the Devil, 1 John 3. 12. as all other Reprobates are there said to be, vers. 10.) I have gotten a Man from the Lord, Gen. 4. 1. i. e. (as some interpret the words) That famous Man the Lord, fancying Cain to be that Seed of the Woman that should bruise the Serpent's head:
for Saint John tells us he was of that wicked one the devil, 1 John 3. 12. as all other Reprobates Are there said to be, vers. 10.) I have got a Man from the Lord, Gen. 4. 1. i. e. (as Some interpret the words) That famous Man the Lord, fancying Cain to be that Seed of the Woman that should bruise the Serpent's head:
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But how truly may each of us now say, Possedi Deum per Virginem, I have gotten the Lord my Redeemer by the means of a pure Virgin, of whom my Saviour was made Man, that I might be made the Son of God.
But how truly may each of us now say, Possess God per Virginem, I have got the Lord my Redeemer by the means of a pure Virgae, of whom my Saviour was made Man, that I might be made the Son of God.
How much better may the Virgin Mary deserve the name of the Mother of all the Living than Eve did, Gen. 3. 20. who at best convey'd unto us but a Natural,
How much better may the Virgae Marry deserve the name of the Mother of all the Living than Eve did, Gen. 3. 20. who At best conveyed unto us but a Natural,
so far was Eve from being Mater Viventium in this sense, that she brought forth all her Posterity still-born into the World, dead in trespasses and sins. She indeed hearkned to the Suggestions of an evil Spirit,
so Far was Eve from being Mater Viventium in this sense, that she brought forth all her Posterity stillborn into the World, dead in Trespasses and Sins. She indeed hearkened to the Suggestions of an evil Spirit,
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Now if they who were the first NONLATINALPHABET Benefactors to Mankind were thought worthy of divine Honours, (the first occasion of Idolatry, there being nothing that renders a person more like God than to doe good, especially to oblige all Manking, nothing that could raise such Persons so high in the Esteem of Mortals as such a large and comprehensive Goodness,) surely none came so near the Almighty in this so divine a quality as the Holy Virgin did;
Now if they who were the First Benefactors to Mankind were Thought worthy of divine Honours, (the First occasion of Idolatry, there being nothing that renders a person more like God than to do good, especially to oblige all Mankind, nothing that could raise such Persons so high in the Esteem of Mortals as such a large and comprehensive goodness,) surely none Come so near the Almighty in this so divine a quality as the Holy Virgae did;
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by whose means not only the Inhabitants of the Earth, but, in some sort too, those of Heaven became certainly and immutably Blessed, confirm'd in such a state of happiness by her Son as they are uncapable of losing;
by whose means not only the Inhabitants of the Earth, but, in Some sort too, those of Heaven became Certainly and immutably Blessed, confirmed in such a state of happiness by her Son as they Are uncapable of losing;
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and those hopes they have of being one day NONLATINALPHABET alike Blessed with them; and if St. Paul was Blessed in being a chosen Vessel to bear Christ's name,
and those hope's they have of being one day alike Blessed with them; and if Saint Paul was Blessed in being a chosen Vessel to bear Christ's name,
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not that he did in the least despise his Parents, (for his own Example preaches Subjection to them, Luke 2. 51.) but only preferr Spiritual kindred to Carnal,
not that he did in the least despise his Parents, (for his own Exampl Preaches Subjection to them, Lycia 2. 51.) but only prefer Spiritual kindred to Carnal,
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as he often does, letting us know, That to doe the will of his Father which is in Heaven, is, to be his Brother, Sister and Mother, Matth. 12. 50. That true Christian Heraldry is founded in Grace, and not in Bloud;
as he often does, letting us know, That to do the will of his Father which is in Heaven, is, to be his Brother, Sister and Mother, Matthew 12. 50. That true Christian Heraldry is founded in Grace, and not in Blood;
Nay so little would our Lord have us too to prize such outward things as these, that unless in some cases we hate Father and Mother, Wife and Children, Brethren and our selves too, he plainly tells us, we cannot be his Disciples, Luke 14. 26. And for this reason Moses blessed Levi, Deut. 33. 9. Who said unto his Father,
Nay so little would our Lord have us too to prize such outward things as these, that unless in Some cases we hate Father and Mother, Wife and Children, Brothers and our selves too, he plainly tells us, we cannot be his Disciples, Lycia 14. 26. And for this reason Moses blessed Levi, Deuteronomy 33. 9. Who said unto his Father,
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This is certain, that all outward favours and privileges, how pompous soever in themselves, are wholly insignificant and ineffectual without the grace of Obedience, being at best but gratioe gratis datoe, non gratum facientes, rather ornaments than benefits;
This is certain, that all outward favours and privileges, how pompous soever in themselves, Are wholly insignificant and ineffectual without the grace of obedience, being At best but gratioe gratis datoe, non gratum Facientes, rather Ornament than benefits;
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See how little account St. Paul makes of them, 2 Cor. 5. 16. Though we have known Christ after the flesh, have familiarly convers'd with him, been eye-witnesses of all those glorious things he did, as his Apostles;
See how little account Saint Paul makes of them, 2 Cor. 5. 16. Though we have known christ After the Flesh, have familiarly conversed with him, been Eyewitnesses of all those glorious things he did, as his Apostles;
for so 'tis expresly recorded of some of his Brethren, that they did not believe in him; Joh. 7. 5. So far were they from looking upon him as their Saviour, that they took him for no better than a mad-man, one besides himself, Mark 3. 21. (though in process of time some of them indeed became his disciples) and no doubt of Christ's Genealogy not a few were eternally lost.
for so it's expressly recorded of Some of his Brothers, that they did not believe in him; John 7. 5. So Far were they from looking upon him as their Saviour, that they took him for no better than a madman, one beside himself, Mark 3. 21. (though in process of time Some of them indeed became his Disciples) and not doubt of Christ's Genealogy not a few were eternally lost.
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What did it avail Saul to be a Prophet, or Judas an Apostle, when such privileges serv'd them for no other purpose but to enhanse their damnation? We reade not of any dignified with more glorious Prerogatives than these two, the Blessed Virgin and St. John the Evangelist;
What did it avail Saul to be a Prophet, or Judas an Apostle, when such privileges served them for no other purpose but to enhance their damnation? We read not of any dignified with more glorious Prerogatives than these two, the Blessed Virgae and Saint John the Evangelist;
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The more excellent way being our spiritual relation, without which Christ will be ashamed to call us his Disciples, Brethren or Mothers. Bring then but a good Ear, but especially a good Heart;
The more excellent Way being our spiritual Relation, without which christ will be ashamed to call us his Disciples, Brothers or Mother's. Bring then but a good Ear, but especially a good Heart;
The proper way or means whereby every Christian is to be happy, and more happy than the Mother of God, meerly according to the flesh, and my next part.
The proper Way or means whereby every Christian is to be happy, and more happy than the Mother of God, merely according to the Flesh, and my next part.
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Hearing and Receiving the Word being the inlet to Faith and Piety. 1. To Faith, for that comes by hearing, Rom. 10. 17. the sense of divine as of humane Discipline. 2. To Piety; so our Saviour, Job. 17. 17. Sanctifie them by they word, thy word is truth.
Hearing and Receiving the Word being the inlet to Faith and Piety. 1. To Faith, for that comes by hearing, Rom. 10. 17. the sense of divine as of humane Discipline. 2. To Piety; so our Saviour, Job. 17. 17. Sanctify them by they word, thy word is truth.
All their devotion now is plac'd in hearing; (as if like Athenians, their whole time were to be spent in nothing else but either to tell or hear some new thing;) All their serving God is an Ear-service,
All their devotion now is placed in hearing; (as if like Athenians, their Whole time were to be spent in nothing Else but either to tell or hear Some new thing;) All their serving God is an Ear-service,
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Such a NONLATINALPHABET there is in this part, such a canine appetite and craving for spiritual food without any digestion, Omnia te adversum spectantia, a continual taking in there is without bringing forth any thing.
Such a there is in this part, such a canine appetite and craving for spiritual food without any digestion, Omnia te adversum spectantia, a continual taking in there is without bringing forth any thing.
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and by promiscuously admitting all sorts of people, Heathens and Infidels, Jews, Schismaticks and Hereticks, Catechumeni and Poenitentes, to the former;
and by promiscuously admitting all sorts of people, heathens and Infidels, jews, Schismatics and Heretics, Catechumen and Penitents, to the former;
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but totally excluding such persons from their Assemblies when the Liturgy began, as that part of divine Worship which none but holy and sanctified Men were in a due capacity, in their esteem, to partake of.
but totally excluding such Persons from their Assemblies when the Liturgy began, as that part of divine Worship which none but holy and sanctified Men were in a due capacity, in their esteem, to partake of.
and to which the Blessing is chiefly appropriated, Joh. 13. 17. as it is Jam. 1. 25. and imply'd in the Text, which styles them Blessed that hear the Word of God, but much more them who keep it.
and to which the Blessing is chiefly appropriated, John 13. 17. as it is Jam. 1. 25. and implied in the Text, which styles them Blessed that hear the Word of God, but much more them who keep it.
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But then what is it you will say to keep it? Is it to be a little moved with it? To rejoyce in it for a little season, or to tremble at it? Why this is no more than what an Agrippa, a Herod, or a Felix might doe.
But then what is it you will say to keep it? Is it to be a little moved with it? To rejoice in it for a little season, or to tremble At it? Why this is no more than what an Agrippa, a Herod, or a Felix might do.
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A few sudden qualms of Conscience, and pangs of a superficial sorrow for sin; some faint desires vanishing like flashes of Lightning as soon as they appear;
A few sudden qualms of Conscience, and pangs of a superficial sorrow for since; Some faint Desires vanishing like flashes of Lightning as soon as they appear;
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Or, lastly, is it to applaud the Preacher and his fine-spun Discourse, and to be ravisht with his Eloquence? Some indeed there were in the Prophet Ezekiel 's time of that humour, that reckoned of Sermons no otherwise than of Songs;
Or, lastly, is it to applaud the Preacher and his finespun Discourse, and to be ravished with his Eloquence? some indeed there were in the Prophet Ezekielem is time of that humour, that reckoned of Sermons not otherwise than of Songs;
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an Eulogy given her no less than twice in one Chapter of St. Luke, ch. 2. v. 19, 51. This sacred Ark had the two Tables of the Law and the better Manna laid up in it, which she continually treasur'd up in her heart, feeding upon it in her private thoughts,
an Eulogy given her no less than twice in one Chapter of Saint Lycia, changed. 2. v. 19, 51. This sacred Ark had the two Tables of the Law and the better Manna laid up in it, which she continually treasured up in her heart, feeding upon it in her private thoughts,
and 'tis upon the account of her Faith Elizabeth blesseth her, Luke 1. 45. and so does St. Augustine pronounce her more happy, Percipiendo fidem Christi, quàm concipiendo carnem Christi;
and it's upon the account of her Faith Elizabeth Blesses her, Lycia 1. 45. and so does Saint Augustine pronounce her more happy, Percipiendo fidem Christ, quàm concipiendo Carnem Christ;
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nay he plainly tells us, that this latter Conception had done her no good at all without the former, Nihil Mariae profuisset (says he) nisi feliciùs Christum corde quam corpore gestâsset.
nay he plainly tells us, that this latter Conception had done her no good At all without the former, Nihil Mary profuisset (Says he) nisi feliciùs Christ cord quam corpore gestâsset.
and to conceive of him little to the bringing forth the fruits of the Spirit, Faith, Humility, Patience, Love and the like Graces, whereof she was a sacred Repository;
and to conceive of him little to the bringing forth the fruits of the Spirit, Faith, Humility, Patience, Love and the like Graces, whereof she was a sacred Repository;
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like the Ark, overlaid and in-laid with Gold, adorn'd with outward Privileges and inward Graces, nay like that King's daughter, Psal. 45. 14. more glorious within than without.
like the Ark, overlaid and inlaid with Gold, adorned with outward Privileges and inward Graces, nay like that King's daughter, Psalm 45. 14. more glorious within than without.
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This Spouse of God shining out radiis Mariti, cloath'd with that Woman, Revel. 12. 1. with the Son of Righteousness, who deckt her with his light as with a garment.
This Spouse of God shining out radiis Mariti, clothed with that Woman, Revel. 12. 1. with the Son of Righteousness, who decked her with his Light as with a garment.
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And how could it be otherwise? How was it possible that He on whom the Spirit rested and abode, should not impart of it to her in whom he so long dwelt,
And how could it be otherwise? How was it possible that He on whom the Spirit rested and Abided, should not impart of it to her in whom he so long dwelled,
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and in greater measures than to any mortal, He who himself received not the Spirit by measure? If in him were hid all the Treasures of Wisedom and Knowledge,
and in greater measures than to any Mortal, He who himself received not the Spirit by measure? If in him were hid all the Treasures of Wisdom and Knowledge,
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and while he sanctify'd the Baptist in his Mother's womb, did he not think we much more sanctifie that Womb wherein, with himself, the fulness of the Godhead dwelt bodily? where the whole Blessed Trinity met, the Father being with her, the Son in her,
and while he sanctified the Baptist in his Mother's womb, did he not think we much more sanctify that Womb wherein, with himself, the fullness of the Godhead dwelled bodily? where the Whole Blessed Trinity met, the Father being with her, the Son in her,
as, 1. Her Faith, in crediting the Message of the Angel. 2. Her entire Resignation of her self to the Will of God, Ecce Ancilla Domini. 3. Her Modesty, in being troubled at the presence of a Man,
as, 1. Her Faith, in crediting the Message of the Angel. 2. Her entire Resignation of her self to the Will of God, Ecce Ancilla Domini. 3. Her Modesty, in being troubled At the presence of a Man,
and those Praises he bestow'd on her, being, it seems, unacquainted with such guests or addresses, a thing which now-a-days would perhaps be constru'd ill breeding. 4. Her Prudence in examining a Message, which at first blush seem'd to look like a Temptation, casting in her mind what manner of Salutation that should be;
and those Praises he bestowed on her, being, it seems, unacquainted with such guests or Addresses, a thing which nowadays would perhaps be construed ill breeding. 4. Her Prudence in examining a Message, which At First blush seemed to look like a Temptation, casting in her mind what manner of Salutation that should be;
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till he could find out a way to reconcile her, being a Mother, with her Purity, otherwise to her even an Angel of light had been but an Angel of darkness.
till he could find out a Way to reconcile her, being a Mother, with her Purity, otherwise to her even an Angel of Light had been but an Angel of darkness.
after our Lord's Ascension, we find her assembled with the Apostles and other Saints of God, Acts 1. 14. as in the frequent exercise of the Acts thereof, Meditation and Prayer; It being a general Tradition, that when the Angel delivered her his message, he found her on her knees;
After our Lord's Ascension, we find her assembled with the Apostles and other Saints of God, Acts 1. 14. as in the frequent exercise of the Acts thereof, Meditation and Prayer; It being a general Tradition, that when the Angel Delivered her his message, he found her on her knees;
Which clearly shews how inconsistent with, nay how diametrically opposite to her Modesty and Humility those praises are which Popish flatterers so frequently bestow upon the Blessed Virgin,
Which clearly shows how inconsistent with, nay how diametrically opposite to her Modesty and Humility those praises Are which Popish Flatterers so frequently bestow upon the Blessed Virgae,
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and how impossible 'tis to excuse their NONLATINALPHABET that is, (as they are pleas'd to explain it) not so high a kind of worship as belongs unto God,
and how impossible it's to excuse their that is, (as they Are pleased to explain it) not so high a kind of worship as belongs unto God,
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and the calves of the lips are a sacrifice which must be offered to none but to a God that heareth prayer, Psal. 65. 2. and can alone grant our requests.
and the calves of the lips Are a sacrifice which must be offered to none but to a God that hears prayer, Psalm 65. 2. and can alone grant our requests.
And to him the Saints of God have always address'd their Petitions, David for one, who, Psal. 5. 2, 3. professes that unto him he would direct his Prayer.
And to him the Saints of God have always addressed their Petitions, David for one, who, Psalm 5. 2, 3. Professes that unto him he would Direct his Prayer.
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and not only so, but in other respects too equal her to God, as by freeing her from all sin, both original and actual, (whereas her self, by calling Christ her Saviour, professes her need of him,) so especially by making her a vast and inexhaustible Ocean of all perfection, the property of him alone in whom all fulness dwells, and of whose fulness we all (the Virgin Mary not excepted) have received: and all this upon a plain mistake of the word NONLATINALPHABET which implies not any infus'd qualities,
and not only so, but in other respects too equal her to God, as by freeing her from all since, both original and actual, (whereas her self, by calling christ her Saviour, Professes her need of him,) so especially by making her a vast and inexhaustible Ocean of all perfection, the property of him alone in whom all fullness dwells, and of whose fullness we all (the Virgae Marry not excepted) have received: and all this upon a plain mistake of the word which Implies not any infused qualities,
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And yet as great an affront as this is to the divine Majesty, there is yet one thing more intollerable, that these Men not content to allow the Virgin equal to her Son, will needs give her a kind of Command and Authority over him;
And yet as great an affront as this is to the divine Majesty, there is yet one thing more intolerable, that these Men not content to allow the Virgae equal to her Son, will needs give her a kind of Command and authority over him;
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place her we may as near his Throne as Religion will suffer us, not in it (in the Throne God will be greater than any) style her Queen of Saints, while Christ remains the Sovereign King of them,
place her we may as near his Throne as Religion will suffer us, not in it (in the Throne God will be greater than any) style her Queen of Saints, while christ remains the Sovereign King of them,
but still below her Son, who is over all, God blessed for ever, Rom. 9. 5. In a word, Our endeavour should be to copy out those Perfections which were so eminent in this Blessed Mother of our Lord;
but still below her Son, who is over all, God blessed for ever, Rom. 9. 5. In a word, Our endeavour should be to copy out those Perfections which were so eminent in this Blessed Mother of our Lord;
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Her Devotion, by frequently meditating on it (a book which, like Ezekiel 's rowl, must be eaten and well digested;) Her Purity, by keeping our selves unspotted from the World,
Her Devotion, by frequently meditating on it (a book which, like Ezekielem is roll, must be eaten and well digested;) Her Purity, by keeping our selves unspotted from the World,
Her Prudence, by trying the Spirits, by proving all things, but holding fast that which is good, suspecting even an Angel from Heaven, could he propose any thing to us that should seem to cross a Precept of Christ,
Her Prudence, by trying the Spirits, by proving all things, but holding fast that which is good, suspecting even an Angel from Heaven, could he propose any thing to us that should seem to cross a Precept of christ,
Her Obedience, by an entire submission to God's revealed Will, and, which is the crown and perfection of all grace, her Humility. These are the Copies we are to transcribe, the best Gifts to be coveted, such as will adorn and perfect us, make us holy and glorious;
Her obedience, by an entire submission to God's revealed Will, and, which is the crown and perfection of all grace, her Humility. These Are the Copies we Are to transcribe, the best Gifts to be coveted, such as will adorn and perfect us, make us holy and glorious;
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and therefore let our aim be to be pure as the Mother of God, we who are commanded to strive to be perfect, even as our Father which is in Heaven is perfect.
and Therefore let our aim be to be pure as the Mother of God, we who Are commanded to strive to be perfect, even as our Father which is in Heaven is perfect.
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which gave occasion to a Father to style Adam 's first Transgression Foelicem culpam, a happy crime, that procur'd him such a Redeemer as could doe him more good than 'twas in his own or Satan's power to doe him hurt,
which gave occasion to a Father to style Adam is First Transgression Foelicem Fault, a happy crime, that procured him such a Redeemer as could do him more good than 'twas in his own or Satan's power to do him hurt,
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So that his Incarnation, besides the primary end of redeeming us, has another too, which is to make us worth the redeeming, nay capable of being truly redeemed, that is, of being made Partakers of the fruit and benefit of his Redemption:
So that his Incarnation, beside the primary end of redeeming us, has Another too, which is to make us worth the redeeming, nay capable of being truly redeemed, that is, of being made Partakers of the fruit and benefit of his Redemption:
if they have not a Zeal in some measure answerable to their Obligation, and wholly give up themselves to Him, Who gave Himself for us, that He might not only redeem us from all iniquity;
if they have not a Zeal in Some measure answerable to their Obligation, and wholly give up themselves to Him, Who gave Himself for us, that He might not only Redeem us from all iniquity;
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and that twofold: 1. Redemption, That He might redeem us from iniquity, and from all iniquity. 2. Sanctification, That he might purifie us to Himself a peculiar people, zealous of good works. Of these in their order. I.
and that twofold: 1. Redemption, That He might Redeem us from iniquity, and from all iniquity. 2. Sanctification, That he might purify us to Himself a peculiar people, zealous of good works. Of these in their order. I.
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But if you would fully know who He was, you must go to the beginning of St. John 's Gospel, no one word being able to speak him out but that which Himself is there styl'd by, and which He always was.
But if you would Fully know who He was, you must go to the beginning of Saint John is Gospel, no one word being able to speak him out but that which Himself is there styled by, and which He always was.
and Himself became like us to bring us thither. Their Maker made Himself a Man, and perhaps received some addition by this diminution. Before, He could indeed Command;
and Himself became like us to bring us thither. Their Maker made Himself a Man, and perhaps received Some addition by this diminution. Before, He could indeed Command;
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and wherein He wrought out our Redemption, offering up Himself to God, and giving Himself for us, the greatest gift He could give or we receive; whereof in the next place.
and wherein He wrought out our Redemption, offering up Himself to God, and giving Himself for us, the greatest gift He could give or we receive; whereof in the next place.
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whereas Zachary ascribes it not to the Merits of any the most holy persons of old, but to God's mercy and free promise to the Forefathers, Luke 1. 72. St. Paul to the riches of God's mercy, Ephes. 2. 4. To his benignity and loving-kindness to mankind here, Tit. 3. 4. As our Lord Himself does also, John 3. 16. God so loved the World, that He gave his only begotten Son;
whereas Zachary ascribes it not to the Merits of any the most holy Persons of old, but to God's mercy and free promise to the Forefathers, Lycia 1. 72. Saint Paul to the riches of God's mercy, Ephesians 2. 4. To his benignity and Lovingkindness to mankind Here, Tit. 3. 4. As our Lord Himself does also, John 3. 16. God so loved the World, that He gave his only begotten Son;
but could He not have given less, and that less have been enough? Or might not the party offended have freely remitted the Offence without any farther satisfaction? or have obliged some other to make it? Sent some glorious Creature, some blessed Spirit of the noblest Order of created Beings to be a sufficient expiatory Sacrifice for Mankind,
but could He not have given less, and that less have been enough? Or might not the party offended have freely remitted the Offence without any farther satisfaction? or have obliged Some other to make it? Sent Some glorious Creature, Some blessed Spirit of the Noblest Order of created Beings to be a sufficient expiatory Sacrifice for Mankind,
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and withall dread the severity of his Justice not to be atton'd by any other Sacrifice than that of his own Son. And indeed the most glorious, the most innocent and perfect Creature God could make being but Finite;
and withal dread the severity of his justice not to be atoned by any other Sacrifice than that of his own Son. And indeed the most glorious, the most innocent and perfect Creature God could make being but Finite;
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None then but He who united both Natures in the Person of the word Incarnate; He who was NONLATINALPHABET God and Man, could be a perfect Reconciler of both Parties.
None then but He who united both Nature's in the Person of the word Incarnate; He who was God and Man, could be a perfect Reconciler of both Parties.
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3. For Us. This circumstance does yet very much heighten the Blessing, and set off God's infinite Love to Mankind, That He should give Himself for us, us Sinners and Rebels, and for us alone.
3. For Us. This circumstance does yet very much heighten the Blessing, and Set off God's infinite Love to Mankind, That He should give Himself for us, us Sinners and Rebels, and for us alone.
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Were there no other Objects for his Mercy besides us? Were there not Angels to be redeemed as well as Men? Or were they not worth the Redeeming, who were by Nature so much above them? That God should pass by them,
Were there no other Objects for his Mercy beside us? Were there not Angels to be redeemed as well as Men? Or were they not worth the Redeeming, who were by Nature so much above them? That God should pass by them,
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whereupon He is called the Saviour of all Men, but not of Angels, 1 Tim. 4. 10. Whether it was because the sin of Angels had more of Wilfulness in it,
whereupon He is called the Saviour of all Men, but not of Angels, 1 Tim. 4. 10. Whither it was Because the since of Angels had more of Wilfulness in it,
whereon He was born for no other purpose, but to dye for us, and by his meritorious Death rescue us from the slavery of Sin, the primary end of his Incarnation,
whereon He was born for no other purpose, but to die for us, and by his meritorious Death rescue us from the slavery of since, the primary end of his Incarnation,
and the third Thing to be spoken to. III. That He might redeem us. For the better comprehending the benefit we reap from the Incarnation of our blessed Lord;
and the third Thing to be spoken to. III. That He might Redeem us. For the better comprehending the benefit we reap from the Incarnation of our blessed Lord;
We must consider the main end and design of it, which, the Text says, was to redeem us. Now Redemption being a Relative, supposes Bondage. (For we cannot say his Irons are struck off, who never had them on; or pronounce him releas'd, who never was a prisoner. ) Now such was all Mankind till Christ delivered it, by taking upon Him the form of a servant, and being made in the likeness of men. For as Aristotle hath made some men born slaves,
We must Consider the main end and Design of it, which, the Text Says, was to Redeem us. Now Redemption being a Relative, supposes Bondage. (For we cannot say his Irons Are struck off, who never had them on; or pronounce him released, who never was a prisoner.) Now such was all Mankind till christ Delivered it, by taking upon Him the from of a servant, and being made in the likeness of men. For as Aristotle hath made Some men born slaves,
Christ then found us in Captivity, and that, according to the Divinity of the Schools, a threefold one. 1. To Sin, as the Merit obliging. 2. To Death, as the Reward or Punishment. 3. To the Devil, as to the Executioner.
christ then found us in Captivity, and that, according to the Divinity of the Schools, a threefold one. 1. To since, as the Merit obliging. 2. To Death, as the Reward or Punishment. 3. To the devil, as to the Executioner.
advancing Sense into the Chair of Reason, and placing the Beast above the Man. And though it may leave us to a natural liberty in moral actions, (for 'tis harsh to think that Justice and Temperance are but guilded Sins,) yet for actions of Grace it has so glewed and settered the Soul, that it cannot possibly mount up to Heaven. 2. Next,
advancing Sense into the Chair of Reason, and placing the Beast above the Man. And though it may leave us to a natural liberty in moral actions, (for it's harsh to think that justice and Temperance Are but Guilded Sins,) yet for actions of Grace it has so glued and settered the Soul, that it cannot possibly mount up to Heaven. 2. Next,
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so that Christ did not only find us Captives, but Captives slain. Teneo à primordio homicidam culpam, says Tertullian: Adam 's Throat was our open Sepulchre;
so that christ did not only find us Captives, but Captives slave. Teneo à primordio homicidam Fault, Says Tertullian: Adam is Throat was our open Sepulchre;
Nay it were a degree of happiness to dye but once, if nothing remained for punishment (for nothing can suffer nothing.) But we were to be raised to another Death,
Nay it were a degree of happiness to die but once, if nothing remained for punishment (for nothing can suffer nothing.) But we were to be raised to Another Death,
Their Bodies he possest and tormented at pleasure, insomuch that his very Priests might have receiv'd Death with as much ease as they did his Oracles, entring into Men as he did into the Hoggs; hurrying them violently into perdition;
Their Bodies he possessed and tormented At pleasure, insomuch that his very Priests might have received Death with as much ease as they did his Oracles, entering into Men as he did into the Hogs; hurrying them violently into perdition;
which made God give them up to all manner of uncleanness, as you may reade at large, Rom. 1. 21, &c. In such slavery had the Devil not only Heathens, (his own people,
which made God give them up to all manner of uncleanness, as you may read At large, Rom. 1. 21, etc. In such slavery had the devil not only heathens, (his own people,
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as had not been delivered to any Nation besides, did not for all this fall short of the worst of Heathens either in matter of erroneous judgment or vitious practices:
as had not been Delivered to any nation beside, did not for all this fallen short of the worst of heathens either in matter of erroneous judgement or vicious practices:
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And thus all Mankind being the Devil's by right of Conquest NONLATINALPHABET taken by him as it were in War, (the true import of that word) and bound fast to him with his Chains of darkness of gross error and vitiousness;
And thus all Mankind being the Devil's by right of Conquest taken by him as it were in War, (the true import of that word) and bound fast to him with his Chains of darkness of gross error and viciousness;
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like the Ram substituted in the place of Isaac; and, as the Apostle speaks, tasted death for every man, that we might not be devoured and swallowed up by it.
like the Ram substituted in the place of Isaac; and, as the Apostle speaks, tasted death for every man, that we might not be devoured and swallowed up by it.
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And not content with that, he spoiled principalities and powers, making a shew, or as the word NONLATINALPHABET imports, an example of them openly, and triumph'd over them in himself, or in his Cross.
And not content with that, he spoiled principalities and Powers, making a show, or as the word imports, an Exampl of them openly, and triumphed over them in himself, or in his Cross.
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nay every good and vertuous Man may still doe, and in this sense become our Saviour as well as He;) And therefore St. Peter plainly distinguishes these things, between Christ's suffering for us,
nay every good and virtuous Man may still do, and in this sense become our Saviour as well as He;) And Therefore Saint Peter plainly Distinguishes these things, between Christ's suffering for us,
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and his leaving us an example, 1 Pet. 2. 21. And the Scripture every-where is express to this purpose, That Christ came to give himself a ransome for all, so says St. Paul, 1 Tim. 2. 6. Nay so says Christ Himself, Mat. 20. 28. He came to satisfie for us, the clear import of the NONLATINALPHABET and the like words so frequently occurring in Scripture;
and his leaving us an Exampl, 1 Pet. 2. 21. And the Scripture everywhere is express to this purpose, That christ Come to give himself a ransom for all, so Says Saint Paul, 1 Tim. 2. 6. Nay so Says christ Himself, Mathew 20. 28. He Come to satisfy for us, the clear import of the and the like words so frequently occurring in Scripture;
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and of those expressions of St. Paul, of Christ's being made sin and a curse for us; his blotting out the hand-writing of Ordinances that was against us, and the like.
and of those expressions of Saint Paul, of Christ's being made since and a curse for us; his blotting out the handwriting of Ordinances that was against us, and the like.
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and we can never truly value the Blessing of it, but by reflecting on the Misery of our former slavery, whereby we became Servants to Corruption, and so beneath and viler than Corruption its self,
and we can never truly valve the Blessing of it, but by reflecting on the Misery of our former slavery, whereby we became Servants to Corruption, and so beneath and Viler than Corruption its self,
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and is at the mercy and under the power thereof, its eternal drudge, forc'd to go and come as it bids him,) and consequently lay under the guilt of Sin,
and is At the mercy and under the power thereof, its Eternal drudge, forced to go and come as it bids him,) and consequently lay under the guilt of since,
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The Son of God has done his part, He has made us free indeed, if we will be so, (for nothing can re-enslave us but our own wills,) and 'tis strange we should desire to be slaves when we may be free;
The Son of God has done his part, He has made us free indeed, if we will be so, (for nothing can re-enslave us but our own wills,) and it's strange we should desire to be slaves when we may be free;
An Obligation which lyes upon us as at all times, so now especially when we are to partake of the benefit of that Redemption Christ has wrought out for us:
an Obligation which lies upon us as At all times, so now especially when we Are to partake of the benefit of that Redemption christ has wrought out for us:
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His Bloud was the price of it, ( In whom we have Redemption through his bloud, the Remission of sins, Ephes. 1. 7.) and the Cross the Altar where that price was paid,
His Blood was the price of it, (In whom we have Redemption through his blood, the Remission of Sins, Ephesians 1. 7.) and the Cross the Altar where that price was paid,
2. The other great End of Christ's giving himself for us, namely Sanctification; To purifie to himself a peculiar people, zealous of good works. Of these in their Order.
2. The other great End of Christ's giving himself for us, namely Sanctification; To purify to himself a peculiar people, zealous of good works. Of these in their Order.
A Jewish conceit, which many primitive Christians were too ready to entertain, especially such as having newly shaken hands with Moses; thought that at the same time they cast off his Yoke, they might lawfully renounce all Obedience to Heathen Governors.
A Jewish conceit, which many primitive Christians were too ready to entertain, especially such as having newly shaken hands with Moses; Thought that At the same time they cast off his Yoke, they might lawfully renounce all obedience to Heathen Governors.
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and accordingly, to strengthen this fancy, they wrested all those obscure passages of the Prophets to a literal, which were only meant in a spiritual Sense.
and accordingly, to strengthen this fancy, they wrested all those Obscure passages of the prophets to a literal, which were only meant in a spiritual Sense.
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A conceit more excusable in a people so long enured to a Carnal Oeconomy; which made their Thoughts so low, that they could rise no higher than the Milk and Honey of a Temporal Canaan. But our Saviour has expresly confuted this their gross error, Joh. 18. 36. by telling Pilate, that his kingdom was not of this World;
A conceit more excusable in a people so long enured to a Carnal Oeconomy; which made their Thoughts so low, that they could rise no higher than the Milk and Honey of a Temporal Canaan. But our Saviour has expressly confuted this their gross error, John 18. 36. by telling Pilate, that his Kingdom was not of this World;
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but also to rescue and free them from the power and dominion of their sins, from that course of vitious living, wherein themselves, with the rest of Mankind, had before been engaged:
but also to rescue and free them from the power and dominion of their Sins, from that course of vicious living, wherein themselves, with the rest of Mankind, had before been engaged:
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A slavery which of all others being the saddest, (it being a kind of liberty to be given up to the lusts of Men, in comparison of being delivered up to those of our own hearts,) nothing but the Son of God could deliver us from it;
A slavery which of all Others being the Saddest, (it being a kind of liberty to be given up to the Lustiest of Men, in comparison of being Delivered up to those of our own hearts,) nothing but the Son of God could deliver us from it;
his infinite Mercy discovered in pardoning, and his infinite Grace in subduing and conquering Sin. And that this was the great design of God's sending his Son into the World,
his infinite Mercy discovered in pardoning, and his infinite Grace in subduing and conquering Sin. And that this was the great Design of God's sending his Son into the World,
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St. John says the very same thing too, though in different words, 1 Joh. 3. 8. For this purpose the Son of God was manifested, that he might destroy the works of the Devil;
Saint John Says the very same thing too, though in different words, 1 John 3. 8. For this purpose the Son of God was manifested, that he might destroy the works of the devil;
the word there is NONLATINALPHABET, that he might dissolve, or loosen those chains of Satan, wherewith he had fast bound and kept all men in captivity to Himself.
the word there is, that he might dissolve, or loosen those chains of Satan, wherewith he had fast bound and kept all men in captivity to Himself.
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If our own interest, even that of our eternal Salvation, be not enough, let the kindness and infinite love of God in stooping so low as to become one of us, to redeem us from those sins, which make us worse than the beasts that perish, oblige us to quit them.
If our own Interest, even that of our Eternal Salvation, be not enough, let the kindness and infinite love of God in stooping so low as to become one of us, to Redeem us from those Sins, which make us Worse than the beasts that perish, oblige us to quit them.
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to defie grosser ones, and utterly inconsistent with their Christian profession, but not such as they are pleas'd to call their failings of Infirmity and the spots of Children. These Men consider not what the Text says, That Christ having redeemed us from all iniquity;
to defy grosser ones, and utterly inconsistent with their Christian profession, but not such as they Are pleased to call their failings of Infirmity and the spots of Children. These Men Consider not what the Text Says, That christ having redeemed us from all iniquity;
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and that to allow themselves in that one, be it never so small to their apprehension, is still to remain in the bond of iniquity, any part of Sin's wages entitling them to its service:
and that to allow themselves in that one, be it never so small to their apprehension, is still to remain in the bound of iniquity, any part of Since wages entitling them to its service:
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And where is that Man, who if he may have but one darling Sin, and be suffer'd to enjoy that, would not willingly bate you all the rest? That would not be exact in some duties,
And where is that Man, who if he may have but one darling since, and be suffered to enjoy that, would not willingly bore you all the rest? That would not be exact in Some duties,
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That they would be neither absolute slaves to sin, nor wholly free from it; be neither under the law of Righteousness, nor altogether under that of Iniquity;
That they would be neither absolute slaves to since, nor wholly free from it; be neither under the law of Righteousness, nor altogether under that of Iniquity;
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To purifie, &c. Of all the Religions which ever were yet in the World, there is not any that hath so provided for the regulating of humane actions as Christianity hath done.
To purify, etc. Of all the Religions which ever were yet in the World, there is not any that hath so provided for the regulating of humane actions as Christianity hath done.
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There he did expiate, Here he continually teaches us, not only to deny ungodliness and worldly lusts, but withall, to live soberly, righteously and godly in this present world;
There he did expiate, Here he continually Teaches us, not only to deny ungodliness and worldly Lustiest, but withal, to live soberly, righteously and godly in this present world;
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which how effectual they are, if duely observed and followed, to the cleansing of us from all filthiness of flesh and spirit, beyond whatever the World saw till He came into it, will easily appear to any that shall confront Christ's Precepts (particularly those delivered in his Sermon on the Mount ) and his Practice with those of Heathens or Jews either.
which how effectual they Are, if duly observed and followed, to the cleansing of us from all filthiness of Flesh and Spirit, beyond whatever the World saw till He Come into it, will Easily appear to any that shall confront Christ's Precepts (particularly those Delivered in his Sermon on the Mount) and his Practice with those of heathens or jews either.
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Their Practices and Principles, their Lives and Judgments, having been alike corrupt, as St. Paul describes them, Rom. 1. Nor was it possible how it should be otherwise, where Men's Sins and their Religion were the same thing;
Their Practices and Principles, their Lives and Judgments, having been alike corrupt, as Saint Paul describes them, Rom. 1. Nor was it possible how it should be otherwise, where Men's Sins and their Religion were the same thing;
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and their very Altar-fires did kindle those foul heats, from whence 'tis that Uncleanness is so often in Scripture styled Idolatry. And this was the condition of the Heathenish World before our Lord's Incarnation.
and their very Altar fires did kindle those foul heats, from whence it's that Uncleanness is so often in Scripture styled Idolatry. And this was the condition of the Heathenish World before our Lord's Incarnation.
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Some few possibly there were who did a little resist the common stream, and still retain so much of natural reason as serv'd them to discover the follies and impurities of others,
some few possibly there were who did a little resist the Common stream, and still retain so much of natural reason as served them to discover the follies and Impurities of Others,
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which gave occasion to that unwary expression of one who styl'd Aristotle Christ's Forerunner in Naturals, as St. John Baptist was in Spirituals: And upon the like ground 'tis that others affirm Christ 's Incarnation to be clearly deducible from Plato 's Writings. How warrantably, I know not;
which gave occasion to that unwary expression of one who styled Aristotle Christ's Forerunner in Naturals, as Saint John Baptist was in Spirituals: And upon the like ground it's that Others affirm christ is Incarnation to be clearly deducible from Plato is Writings. How warrantably, I know not;
which entertain'd and amus'd its self rather with external performances affecting the Sense, than divine and spiritual, which alone could purifie the Soul. The reason the Apostle gives why the legal Sacrifices could not make him, who did the service, perfect,
which entertained and amused its self rather with external performances affecting the Sense, than divine and spiritual, which alone could purify the Soul. The reason the Apostle gives why the Legal Sacrifices could not make him, who did the service, perfect,
as pertaining to the Conscience, because they stood in meats, and drinks, and carnal Ordinances, Heb. 9. 9, 10. Nor could all their other Purifications doe much neither towards the cleansing of the Mind, which might be still in the Mire,
as pertaining to the Conscience, Because they stood in Meats, and drinks, and carnal Ordinances, Hebrew 9. 9, 10. Nor could all their other Purifications do much neither towards the cleansing of the Mind, which might be still in the Mire,
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Besides, that the Jewish Promises being so remote and obscure, so low and mean, and relating so much to this life, that 'tis question'd by some whether they pointed at all to any other;
Beside, that the Jewish Promises being so remote and Obscure, so low and mean, and relating so much to this life, that it's questioned by Some whither they pointed At all to any other;
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but, as the Apostle says, established them on better and clearer Promises; such as in their nature are most apt to engage us, to cleanse our selves from all filthiness of flesh and spirit, and to perfect holiness in the fear of God.
but, as the Apostle Says, established them on better and clearer Promises; such as in their nature Are most apt to engage us, to cleanse our selves from all filthiness of Flesh and Spirit, and to perfect holiness in the Fear of God.
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And therefore Athenagoras in his Apology for Christianity, plainly tells us, (and 'tis a great truth,) That no Christian can be a bad man, unless he be a Hypocrite;
And Therefore Athenagoras in his Apology for Christianity, plainly tells us, (and it's a great truth,) That no Christian can be a bad man, unless he be a Hypocrite;
And surely He that shall consider how that the whole Discipline of the Jewish Religion was but Purity in Type, and all the Ceremonies of their Worship but so many Figures, or rather Doctrines of Cleanness, must needs grant that Purity which the Christian Religion advanc'd,
And surely He that shall Consider how that the Whole Discipline of the Jewish Religion was but Purity in Type, and all the Ceremonies of their Worship but so many Figures, or rather Doctrines of Cleanness, must needs grant that Purity which the Christian Religion advanced,
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and cannot but in reason confess there lyes now upon him a much stronger obligation to Purity, he being not only washt in Christ's own bloud, (that bloud which alone can purge his conscience from dead works to serve the ever-living God, ) but baptized with the Holy Ghost and with Fire.
and cannot but in reason confess there lies now upon him a much Stronger obligation to Purity, he being not only washed in Christ's own blood, (that blood which alone can purge his conscience from dead works to serve the everliving God,) but baptised with the Holy Ghost and with Fire.
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And now tell me whether any can well pretend to be redeemed by that bloud wherein he finds no power to sanctifie him? Without doubt, whatsoever Christ worketh for us, He worketh in us too.
And now tell me whither any can well pretend to be redeemed by that blood wherein he finds no power to sanctify him? Without doubt, whatsoever christ works for us, He works in us too.
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These are they who talk so much of Faith, and set it up in opposition to good Works, (an error worse than theirs, who make them joint Causes with Christ 's Merits in our Justification;) such there were in our Apostle 's time, who,
These Are they who talk so much of Faith, and Set it up in opposition to good Works, (an error Worse than theirs, who make them joint Causes with christ is Merits in our Justification;) such there were in our Apostle is time, who,
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Such a temper He requires, whose Zeal did even eat him up, that we should follow after righteousness, NONLATINALPHABET as the word is, eagerly pursue and even persecute it, be active and violent in quest thereof, never leaving off our pursuit till we have obtain'd it.
Such a temper He requires, whose Zeal did even eat him up, that we should follow After righteousness, as the word is, eagerly pursue and even persecute it, be active and violent in quest thereof, never leaving off our pursuit till we have obtained it.
God's Spirit fires that Soul it does inspire, making it active and industrious to improve his Graces, to add one link or other still to the Chain of them, To faith, vertue; and to vertue, knowledge; and so on:
God's Spirit fires that Soul it does inspire, making it active and Industria to improve his Graces, to add one link or other still to the Chain of them, To faith, virtue; and to virtue, knowledge; and so on:
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To strive not only to be rich in good works, but richer than others; and to be ambitious NONLATINALPHABET still to excell and surpass all others in Goodness.
To strive not only to be rich in good works, but Richer than Others; and to be ambitious still to excel and surpass all Others in goodness.
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a People whom He shall love and value as his chiefest Treasure and choicest Jewels. These alone He thinks worth the purchasing, even with his own dearest bloud;
a People whom He shall love and valve as his chiefest Treasure and Choicest Jewels. These alone He thinks worth the purchasing, even with his own dearest blood;
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and while they turn his Grace into wantonness, and so deny the only Lord God and our Lord Jesus Christ, (being upon that account no less Antichrist 's, than they who confess not that Jesus Christ is come in the flesh;) yet take sanctuary in his Name,
and while they turn his Grace into wantonness, and so deny the only Lord God and our Lord jesus christ, (being upon that account no less Antichrist is, than they who confess not that jesus christ is come in the Flesh;) yet take sanctuary in his Name,
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Is this to be God's peculiar People? Or did He in so much mercy chuse us out of the Heathen World, that we should be more wicked than Heathens for that very reason,
Is this to be God's peculiar People? Or did He in so much mercy choose us out of the Heathen World, that we should be more wicked than heathens for that very reason,
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since the appearance of God's grace, whom so excellent a Religion as he professes, a Religion that came down from Heaven, renders more just and sober, more chast and temperate,
since the appearance of God's grace, whom so excellent a Religion as he Professes, a Religion that Come down from Heaven, renders more just and Sobrium, more chaste and temperate,
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by our Faith in, and by our Obedience to Him, that we may celebrate this time with the Duties of it, make it a Festival of our services to Him for the everlasting benefit we still reap by it.
by our Faith in, and by our obedience to Him, that we may celebrate this time with the Duties of it, make it a Festival of our services to Him for the everlasting benefit we still reap by it.
God hath not called us unto uncleanness, but unto holiness: He hath called us as to glory, so to vertue, the path-way to it, 2 Pet. 1. 3. 'Tis a great mistake to think, that because Christ came to redeem us from Sin and Hell,
God hath not called us unto uncleanness, but unto holiness: He hath called us as to glory, so to virtue, the pathway to it, 2 Pet. 1. 3. It's a great mistake to think, that Because christ Come to Redeem us from since and Hell,
The times of this ignorance God winked at, (says our Apostle, speaking indeed of Heathens, but applicably to Jews too, in comparison of us, Christians; ) He pass'd by many things in them, who had not such clear Revelations of his Will as after-times had;
The times of this ignorance God winked At, (Says our Apostle, speaking indeed of heathens, but applicable to jews too, in comparison of us, Christians;) He passed by many things in them, who had not such clear Revelations of his Will as Aftertimes had;
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If after all this we will not follow him, but tread on still in those pernicious ways that lead to Hell, we are to blame our selves for putting a barr to our Redemption.
If After all this we will not follow him, but tread on still in those pernicious ways that led to Hell, we Are to blame our selves for putting a bar to our Redemption.
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be zealous and fervent in the practice of those good works he commands and requires of us, that we may reap the benefit of that Redemption he hath purchased for us,
be zealous and fervent in the practice of those good works he commands and requires of us, that we may reap the benefit of that Redemption he hath purchased for us,
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That being call'd but the work of his fingers, Psal. 8. 3. This, of his whole Arme, Psal. 98. 2. There he only made us Men; Here, new Men. To conclude;
That being called but the work of his fingers, Psalm 8. 3. This, of his Whole Arm, Psalm 98. 2. There he only made us Men; Here, new Men. To conclude;
Let us beg of Him, who by taking our Flesh became our Brother, to make us such whom He may not be ashamed to call his Brethren; That as He now bare the Image of the Earthly, by being made after our Image,
Let us beg of Him, who by taking our Flesh became our Brother, to make us such whom He may not be ashamed to call his Brothers; That as He now bore the Image of the Earthly, by being made After our Image,
A SERMON Preached on Candlemas-day. St. LUKE II. 22. And when the days of her purification according to the law of Moses, were accomplished, they brought him to Ierusalem, to present him to the Lord.
A SERMON Preached on Candlemas day. Saint LUKE II 22. And when the days of her purification according to the law of Moses, were accomplished, they brought him to Ierusalem, to present him to the Lord.
so that as Moses and the Prophets testifie of Christ, Christ bears witness to them ▪ and all the Types of the Law have their Anti-Types in the Gospel which directly answer them.
so that as Moses and the prophets testify of christ, christ bears witness to them ▪ and all the Types of the Law have their Antitypes in the Gospel which directly answer them.
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And as this day's Festival takes its denomination from these two legal Rites, so the Text expresly mentions each of them. 1. The Purification of the Mother, with the circumstance of its proper time, in the former part of it, When the days of her Purification were accomplished.
And as this day's Festival Takes its denomination from these two Legal Rites, so the Text expressly mentions each of them. 1. The Purification of the Mother, with the circumstance of its proper time, in the former part of it, When the days of her Purification were accomplished.
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2. The Presentation of her Child, together with the several circumstances of the place where, and the Persons that presented him, in the latter, They brought him to Jerusalem;
2. The Presentation of her Child, together with the several Circumstances of the place where, and the Persons that presented him, in the latter, They brought him to Jerusalem;
that is, as 'tis explain'd, ver. 27. His parents brought him into the Temple at Jerusalem to doe for him after the custom of the Law, which was to present him to the Lord. Of these distinctly;
that is, as it's explained, ver. 27. His Parents brought him into the Temple At Jerusalem to do for him After the custom of the Law, which was to present him to the Lord. Of these distinctly;
Which legal Rite, as it did, no doubt, point to that spiritual Purification, which was to be made by the bloud of Christ, the immaculate Lamb, to be shed for all Mankind on the Altar of the Cross;
Which Legal Rite, as it did, no doubt, point to that spiritual Purification, which was to be made by the blood of christ, the immaculate Lamb, to be shed for all Mankind on the Altar of the Cross;
so did it insinuate to the Jews their Original corruption, that they, as well as other descendants of Adam, were conceived in sin, and brought forth in iniquity.
so did it insinuate to the jews their Original corruption, that they, as well as other descendants of Adam, were conceived in since, and brought forth in iniquity.
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For to what purpose should there be such care taken for the cleansing of the Vessel, had it not before been tainted? Or why should a Sin-offering be required, where there was no sin to expiate? The Law of Purification then evidently proclaims our uncleanness, and tells us that our very Birth infects the Mother that bare us.
For to what purpose should there be such care taken for the cleansing of the Vessel, had it not before been tainted? Or why should a Sin-offering be required, where there was no since to expiate? The Law of Purification then evidently proclaims our uncleanness, and tells us that our very Birth infects the Mother that bore us.
and that of a double sin, viz. of the Mother that conceived, and, as St. Paul tells us, was first in the Transgression, and of the Son that was conceived.
and that of a double since, viz. of the Mother that conceived, and, as Saint Paul tells us, was First in the Transgression, and of the Son that was conceived.
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And this Rite, without question, the Holy Mother of God observ'd in conscience of that natural Corruption which was common to her with all other Men and Women, propagated to her as a branch of the first stock,
And this Rite, without question, the Holy Mother of God observed in conscience of that natural Corruption which was Common to her with all other Men and Women, propagated to her as a branch of the First stock,
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her willing submission to the Mosaical Rite here, and her professing her own need of a Saviour, Luk. 1. 47. are sufficient Arguments to stop their mouths, who will needs force those Eulogies upon her, which her self utterly disclaim'd both by word and practice.
her willing submission to the Mosaical Rite Here, and her professing her own need of a Saviour, Luk. 1. 47. Are sufficient Arguments to stop their mouths, who will needs force those Eulogies upon her, which her self utterly disclaimed both by word and practice.
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and rather sanctified than polluted by bearing Him, who could draw no infection from the loins of Adam, as not conceived in the ordinary way of Mankind,
and rather sanctified than polluted by bearing Him, who could draw no infection from the loins of Adam, as not conceived in the ordinary Way of Mankind,
and if the best Substance of a pure Virgin had in it any spot, it was sufficiently scowred off by that Holy thing which was conceived in her by the Holy Spirit;
and if the best Substance of a pure Virgae had in it any spot, it was sufficiently scoured off by that Holy thing which was conceived in her by the Holy Spirit;
subscribes to the Law of that God whom she carried in her Womb and in her Heart, the true Mother of Him who came to fulfill all Righteousness, Legal as well as Moral;
subscribes to the Law of that God whom she carried in her Womb and in her Heart, the true Mother of Him who Come to fulfil all Righteousness, Legal as well as Moral;
It was this, no doubt, which made the Blessed Virgin to do so, where the dispensing with her self for the observation of this Ceremony, must needs have given the Jews no small occasion of scandal.
It was this, no doubt, which made the Blessed Virgae to do so, where the dispensing with her self for the observation of this Ceremony, must needs have given the jews no small occasion of scandal.
For when she brought her Son into the Temple, they who were wholly strangers to the great Mystery of the Incarnation, who neither knew Her to be the Mother,
For when she brought her Son into the Temple, they who were wholly Strangers to the great Mystery of the Incarnation, who neither knew Her to be the Mother,
as persons within the verge and compass of the Mosaical Law, and equally ty'd up to a strict observance of all its Ordinances, must needs have taken great offence at the omission of any the least of them:
as Persons within the verge and compass of the Mosaical Law, and equally tied up to a strict observance of all its Ordinances, must needs have taken great offence At the omission of any the least of them:
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All such neglect would have been construed a breach of the divine Institution, which no Man's innocence or dignity could in their judgment have warranted.
All such neglect would have been construed a breach of the divine Institution, which no Man's innocence or dignity could in their judgement have warranted.
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So far are they from yielding Obedience to those Laws they may have some colourable pretence to avoid, that they make it their great care and study wilfully to break those they are necessarily obliged to.
So Far Are they from yielding obedience to those Laws they may have Some colourable pretence to avoid, that they make it their great care and study wilfully to break those they Are necessarily obliged to.
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And let us not on the other side rashly censure them as Lawbreakers, who sometimes, perhaps, may omit a few little Punctilio's of the Law, not out of any Contumacy or Spirit of Opposition,
And let us not on the other side rashly censure them as Lawbreakers, who sometime, perhaps, may omit a few little Punctilio's of the Law, not out of any Contumacy or Spirit of Opposition,
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as freely resigns up her self to Him here, as when she first received the happy news from the Angel, that God had design'd her to be that Person of whom he should take flesh, with an Ecce Ancilla, Behold the Handmaid of the Lord:
as freely resigns up her self to Him Here, as when she First received the happy news from the Angel, that God had designed her to be that Person of whom he should take Flesh, with an Ecce Ancilla, Behold the Handmaid of the Lord:
She quarrels not with the Law, but observes every Iota and Tittle of it; The due time, when the days of her Purification were accomplished; the due place, the Temple;
She quarrels not with the Law, but observes every Iota and Tittle of it; The due time, when the days of her Purification were accomplished; the due place, the Temple;
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nay, many times much greater, where the things are of a more easie observation; as the greatest Sin that ever Man committed was but the eating of an Apple.
nay, many times much greater, where the things Are of a more easy observation; as the greatest since that ever Man committed was but the eating of an Apple.
yet since God required so punctual an observance of that, and the Blessed Virgin so exactly paid it, there will be little excuse left for Schismaticks, who despise the decent Ceremonies of the Church out of Piety and Devotion, thinking thereby to doe God good service;
yet since God required so punctual an observance of that, and the Blessed Virgae so exactly paid it, there will be little excuse left for Schismatics, who despise the decent Ceremonies of the Church out of Piety and Devotion, thinking thereby to do God good service;
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and if she so religiously observ'd a Ceremony, which to her was but indifferent, with what care ought we to keep those Moral duties of the Gospel which require our Obedience, not out of Love only, but Necessity.
and if she so religiously observed a Ceremony, which to her was but indifferent, with what care ought we to keep those Moral duties of the Gospel which require our obedience, not out of Love only, but Necessity.
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4. There is one Lesson more behind, and that is of Gratitude; which, though in the general, may concern all persons to pay their solemn Thanks to God in the Congregation, especially after any signal and notable Deliverance, which is one great Reason of this day's Festival among the Jews; yet in the particular instance of legal Purification, it may seem only to point to Mothers,
4. There is one lesson more behind, and that is of Gratitude; which, though in the general, may concern all Persons to pay their solemn Thanks to God in the Congregation, especially After any signal and notable Deliverance, which is one great Reason of this day's Festival among the jews; yet in the particular instance of Legal Purification, it may seem only to point to Mother's,
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who was no sooner either able or allow'd to walk abroad, but she travels to Jerusalem; she goes not to her own House at Nazareth, but to God's House, there to offer up her Thanks and Praises.
who was no sooner either able or allowed to walk abroad, but she travels to Jerusalem; she Goes not to her own House At Nazareth, but to God's House, there to offer up her Thanks and Praises.
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since they can as soon forget the first as they usually doe their Pains: such Women partake more of the Unthankfulness of Eve, than of Mary 's Devotion.
since they can as soon forget the First as they usually do their Pains: such Women partake more of the Unthankfulness of Eve, than of Marry is Devotion.
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And this also the Law of Moses requir'd, Exod. 12. and 13. 2. And the reason of that Rite God himself is pleas'd to give, Numb. 8. 17. why the Israelites should consecrate their first-born to him, to mind them of their great Deliverance,
And this also the Law of Moses required, Exod 12. and 13. 2. And the reason of that Rite God himself is pleased to give, Numb. 8. 17. why the Israelites should consecrate their firstborn to him, to mind them of their great Deliverance,
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when he smote the first-born in Egypt to be a Memorial or standing Record of God's particular favour and mercy to that People, in that their miraculous Preservation from the destroying Angel,
when he smote the firstborn in Egypt to be a Memorial or standing Record of God's particular favour and mercy to that People, in that their miraculous Preservation from the destroying Angel,
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as being the first-fruits of them that sleep, 1 Cor. 15. 20. and the first-born of the dead, Coloss. 1. 18. Upon all which accounts he belong'd unto God, not only as the Son of God by eternal Generation before time, and by miraculous Conception in time, but also by the common course of nature.
as being the Firstfruits of them that sleep, 1 Cor. 15. 20. and the firstborn of the dead, Coloss. 1. 18. Upon all which accounts he belonged unto God, not only as the Son of God by Eternal Generation before time, and by miraculous Conception in time, but also by the Common course of nature.
yet, as good Princes use to observe those Laws themselves make, he was most willingly subject to this Rite of Presentation upon the same grounds his Holy Mother was to that of her Purification, to teach us the same Lessons of a most exemplary Obedience, Humility and Charity; when we see that he who was free from the common condition of our Birth, would not yet,
yet, as good Princes use to observe those Laws themselves make, he was most willingly Subject to this Rite of Presentation upon the same grounds his Holy Mother was to that of her Purification, to teach us the same Lessons of a most exemplary obedience, Humility and Charity; when we see that he who was free from the Common condition of our Birth, would not yet,
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and his own Justice, require his Obedience to it. 1. Our Necessity did so, that by submitting himself to this Mosaical Rite as to that of Circumcision;
and his own justice, require his obedience to it. 1. Our Necessity did so, that by submitting himself to this Mosaical Rite as to that of Circumcision;
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Thus was He presented this day in the Substance, or as St. Paul, Rom. 8. 3. phrases it, in the likeness of our sinfull flesh, and in the same sense must be said to have been purified too;
Thus was He presented this day in the Substance, or as Saint Paul, Rom. 8. 3. phrases it, in the likeness of our sinful Flesh, and in the same sense must be said to have been purified too;
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as Erasmus, have it NONLATINALPHABET and some NONLATINALPHABET His or Their Purification, including the Child as well as the Mother, both appearing this day in the habit and guise of Sinners, though each of them spotless;
as Erasmus, have it and Some His or Their Purification, including the Child as well as the Mother, both appearing this day in the habit and guise of Sinners, though each of them spotless;
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2. For these and the like Reasons would our Lord be this day presented, and the place wherein was the Temple at Jerusalem, which received a second and better Consecration by his Presence,
2. For these and the like Reasons would our Lord be this day presented, and the place wherein was the Temple At Jerusalem, which received a second and better Consecration by his Presence,
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And this his first Offering in the Temple, which some have styl'd his Morning Sacrifice, was but a Preface to that his Evening one, which was to be made on the Cross.
And this his First Offering in the Temple, which Some have styled his Morning Sacrifice, was but a Preface to that his Evening one, which was to be made on the Cross.
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giving himself for us an offering and a sacrifice to God of a sweet-smelling savour, Ephes. 5. And as the Jewish Holy Priest was in several respects a Type of Christ;
giving himself for us an offering and a sacrifice to God of a sweet-smelling savour, Ephesians 5. And as the Jewish Holy Priest was in several respects a Type of christ;
and as such, was concern'd to make his first appearance there, upon these several accounts: 1. To give Authority to his own Ordinance, to set his Seal to what himself had commanded.
and as such, was concerned to make his First appearance there, upon these several accounts: 1. To give authority to his own Ordinance, to Set his Seal to what himself had commanded.
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but Christ was the Lord of it, and therefore in honour oblig'd to maintain whatsoever his Servant Moses had done by his order and direction. 2. He appear'd in the Temple to visit and repair it.
but christ was the Lord of it, and Therefore in honour obliged to maintain whatsoever his Servant Moses had done by his order and direction. 2. He appeared in the Temple to visit and repair it.
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and our Lord was constrain'd at last to cleanse it Himself, by whipping the buyers and sellers therein, who had made his House a House of Merchandize, and a Den of Thieves; wherein he express'd an extraordinary zeal, transporting him beyond the bounds of his natural meekness:
and our Lord was constrained At last to cleanse it Himself, by whipping the buyers and sellers therein, who had made his House a House of Merchandise, and a Den of Thieves; wherein he expressed an extraordinary zeal, transporting him beyond the bounds of his natural meekness:
so the Prophet Malachi makes this the great reason of his coming to the Temple, Chap. 3. v. 3. That he might sit there as a refiner and purifier of Silver, to purifie the Sons of Levi,
so the Prophet Malachi makes this the great reason of his coming to the Temple, Chap. 3. v. 3. That he might fit there as a refiner and purifier of Silver, to purify the Sons of Levi,
The Prophet Daniel (as other Prophets before him) had expresly fore-told, that when the Messias came, he should cause the Sacrifice and the Oblation to cease;
The Prophet daniel (as other prophets before him) had expressly foretold, that when the Messias Come, he should cause the Sacrifice and the Oblation to cease;
Our Lord, by wiping off that disgrace, and regaining our lost innocence and honour, has, by his appearing in the sight of God for us, given us boldness now to come into and stand in his Presence.
Our Lord, by wiping off that disgrace, and regaining our lost innocence and honour, has, by his appearing in the sighed of God for us, given us boldness now to come into and stand in his Presence.
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because if we consider the Wealth, the Majesty, the external Pomp and Structure of the first Temple, the second was not in these respects any wise comparable to it.
Because if we Consider the Wealth, the Majesty, the external Pomp and Structure of the First Temple, the second was not in these respects any wise comparable to it.
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an Argument sufficient to silence the most contradicting Jew, and force him to acknowledge whether he he will or no, that this Prophecy was never fulfilled till Christ was presented in the Temple.
an Argument sufficient to silence the most contradicting Jew, and force him to acknowledge whither he he will or no, that this Prophecy was never fulfilled till christ was presented in the Temple.
for their farther Conviction, provided two such Witnesses as were beyond all exception, and such as might bear down all opposition to the truth of this prediction;
for their farther Conviction, provided two such Witnesses as were beyond all exception, and such as might bear down all opposition to the truth of this prediction;
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Simeon and Anna, both of a reverend Age, and disciples of Moses; of a holy and unblameable Life, that waited for the consolation of Israel, and were led by the Spirit into the Temple on purpose to meet the Lord of the Temple, whom at this time they there expected and found.
Simeon and Anna, both of a reverend Age, and Disciples of Moses; of a holy and unblameable Life, that waited for the consolation of Israel, and were led by the Spirit into the Temple on purpose to meet the Lord of the Temple, whom At this time they there expected and found.
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though there was something more to recommend Simeon's testimony, if the conjecture of many learned Men may here be of any force and credit, who make him the Son of Rabbi Hillel, the Master of Gamalael, St. Paul s Instructer in the Law,
though there was something more to recommend Simeon's testimony, if the conjecture of many learned Men may Here be of any force and credit, who make him the Son of Rabbi Hillel, the Master of Gamalael, Saint Paul s Instructer in the Law,
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Children, and the fruit of the Womb, are an heritage and gift that cometh of the Lord, says the Psalmist, Psal. 127. 4. and we are to present them to him whose portion they are,
Children, and the fruit of the Womb, Are an heritage and gift that comes of the Lord, Says the Psalmist, Psalm 127. 4. and we Are to present them to him whose portion they Are,
The care of Parents ought to supply the natural defects of their Children, by a timely Consecration of them to him, not only in their Baptism, (which yet some scarce baptized persons will not allow,
The care of Parents ought to supply the natural defects of their Children, by a timely Consecration of them to him, not only in their Baptism, (which yet Some scarce baptised Persons will not allow,
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though Christ's Circumcision, which was in effect our Baptism and his early Presentation in the Temple, directly confute their Opinion and Practice,) but in their future Education too, by bringing them up in the nurture and admonition of the Lord, and teaching them to bear his yoke in their youth; which is Solomon's counsel too, Prov. 22. 6. Train up a child in the way he should go,
though Christ's Circumcision, which was in Effect our Baptism and his early Presentation in the Temple, directly confute their Opinion and Practice,) but in their future Education too, by bringing them up in the nurture and admonition of the Lord, and teaching them to bear his yoke in their youth; which is Solomon's counsel too, Curae 22. 6. Train up a child in the Way he should go,
and Basil bragg'd of Macrina his Nurse, a disciple of Gregorius Neocaesariensis, who by often repeating to him what she had learnt from her Master, made him suck Vertue from her with her Milk.
and Basil bragged of Macrina his Nurse, a disciple of Gregorius Neocaesarean, who by often repeating to him what she had learned from her Master, made him suck Virtue from her with her Milk.
They who first give up their Children to the World, and then to God, are as bad as those Israelites who ▪ devoted them to Moloch. This Law, we see, requir'd the first-fruits of Persons as well as of Things;
They who First give up their Children to the World, and then to God, Are as bad as those Israelites who ▪ devoted them to Moloch. This Law, we see, required the Firstfruits of Persons as well as of Things;
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Childrens age, not the Bran. Such Morality we may learn from this Constitution of God, that the best of all kinds is fittest to be Consecrated to the Lord of all;
Children's age, not the Bran. Such Morality we may Learn from this Constitution of God, that the best of all Kinds is Fittest to be Consecrated to the Lord of all;
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and as happy those Parents who beget them more to God than to themselves, and, with those of Christ, bring them to the Temple before they can walk to it;
and as happy those Parents who beget them more to God than to themselves, and, with those of christ, bring them to the Temple before they can walk to it;
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and with him our selves, to be a living Sacrifice, holy and acceptable to him. For unless we first present him, 'tis to no purpose to present our selves to God.
and with him our selves, to be a living Sacrifice, holy and acceptable to him. For unless we First present him, it's to no purpose to present our selves to God.
God seems to speak to us here, as the Prophet did of Jehoshaphat to the King of Israel, 2 Kings 3. 24. Surely were it not that I regard the presence of Jehoshaphat, King of Judah, I would not look toward thee, nor see thee.
God seems to speak to us Here, as the Prophet did of Jehoshaphat to the King of Israel, 2 Kings 3. 24. Surely were it not that I regard the presence of Jehoshaphat, King of Judah, I would not look towards thee, nor see thee.
All our Offerings and Devotions then must be united to this Holy Present, that by the Merit and Excellency of this Oblation we may exhibit to God an Offertory, in which he cannot but delight for the Combinations sake and Society of that his Holy Son, in whom alone he is well pleased. Appear ▪ then we must before him in this our Elder Brothers habit,
All our Offerings and Devotions then must be united to this Holy Present, that by the Merit and Excellency of this Oblation we may exhibit to God an Offertory, in which he cannot but delight for the Combinations sake and Society of that his Holy Son, in whom alone he is well pleased. Appear ▪ then we must before him in this our Elder Brother's habit,
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But then, 2dly, if we doe not present our selves and all our Offerings with Christ in that manner whereby himself was presented, we shall gain little by his own Presentation this day.
But then, 2dly, if we do not present our selves and all our Offerings with christ in that manner whereby himself was presented, we shall gain little by his own Presentation this day.
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I will wash mine hands in innocency, aad so will I go to thine Altar, says David, Psal. 26. 6. There is none of us that can pretend to be as pure as the Mother, much less as the Son of God;
I will wash mine hands in innocency, and so will I go to thine Altar, Says David, Psalm 26. 6. There is none of us that can pretend to be as pure as the Mother, much less as the Son of God;
Nor was our blessed Lord brought thither till he had been circumcised, to teach us, that the spiritual Circumcision of our hearts is a most necessary qualification to make us fit presents for God:
Nor was our blessed Lord brought thither till he had been circumcised, to teach us, that the spiritual Circumcision of our hearts is a most necessary qualification to make us fit presents for God:
He cares not for such Trees as St. Jude speaks of, whose fruit withereth, and which bud not till the Autumn, verse 13. He who, Jer. 1. 11. made choice of the Almond-tree, because it blossom'd first.
He Cares not for such Trees as Saint U^de speaks of, whose fruit withereth, and which bud not till the Autumn, verse 13. He who, Jer. 1. 11. made choice of the Almond tree, Because it blossomed First.
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and therefore Christ is said to have loved that young Man in the Gospel, who had kept all God's Commandments from his youth up: Besides, a late conversion is seldom true;
and Therefore christ is said to have loved that young Man in the Gospel, who had kept all God's commandments from his youth up: Beside, a late conversion is seldom true;
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And surely when we see how soon the Child Jesus was brought to the Temple, we ought not to think it reasonable for us to stay so long from it, till we must be fain to be carried thither like so many Carkasses to our Graves.
And surely when we see how soon the Child jesus was brought to the Temple, we ought not to think it reasonable for us to stay so long from it, till we must be fain to be carried thither like so many Carcases to our Graves.
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But our Devotion is not so limited, Jerusalem is now every-where, and every Christian Church as sacred as ever the Jewish Temple was, where, with Holy Simeon, we may meet our Lord and embrace him;
But our Devotion is not so limited, Jerusalem is now everywhere, and every Christian Church as sacred as ever the Jewish Temple was, where, with Holy Simeon, we may meet our Lord and embrace him;
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Thus then let us come to the Temple, and, with Holy David, wait for his loving-kindness in the midst of it; not forsaking the assembling of our selves together in this House of God,
Thus then let us come to the Temple, and, with Holy David, wait for his Lovingkindness in the midst of it; not forsaking the assembling of our selves together in this House of God,
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with that Evangelical Purity, Obedience, Humility, Devotion and Gratitude he challenges from us; He will then, no doubt, present us to his Father with himself;
with that Evangelical Purity, obedience, Humility, Devotion and Gratitude he challenges from us; He will then, no doubt, present us to his Father with himself;
Our Eyes shall then see his Salvation, and we at last, with Holy Simeon, depart in peace to meet him in the Heavenly Jerusalem, that Holy of Holies, whereinto this our High Priest is now entred,
Our Eyes shall then see his Salvation, and we At last, with Holy Simeon, depart in peace to meet him in the Heavenly Jerusalem, that Holy of Holies, whereinto this our High Priest is now entered,
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even the Church of the first-born which is written in Heaven, whither he bring us who is our Fore-runner and Harbinger to provide us Eternal Mansions there, through Jesus Christ, &c.
even the Church of the firstborn which is written in Heaven, whither he bring us who is our Forerunner and Harbinger to provide us Eternal Mansions there, through jesus christ, etc.
THE Text points directly to Christ's Passion; The piercing therein mentioned clearly shows it; which being the last Act, takes in the whole Series of that Tragedy.
THE Text points directly to Christ's Passion; The piercing therein mentioned clearly shows it; which being the last Act, Takes in the Whole Series of that Tragedy.
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Our Evangelist, in the Verse before, observes two things: 1. That the Souldiers brake the leggs of two Malefactors, but not of Christ. 2. That one of them with a Spear pierced his side, and thereout came water and bloud. Both which were literally fulfilled, according to the Scriptures, at our Lord's Crucifixion.
Our Evangelist, in the Verse before, observes two things: 1. That the Soldiers brake the legs of two Malefactors, but not of christ. 2. That one of them with a Spear pierced his side, and thereout Come water and blood. Both which were literally fulfilled, according to the Scriptures, At our Lord's Crucifixion.
but of every Penitent Sinner, who should pierce Him with his Sins, as the Souldier did with the Spear; and should therefore be concern'd so to look upon him, as to be Himself too pierced with that sight.
but of every Penitent Sinner, who should pierce Him with his Sins, as the Soldier did with the Spear; and should Therefore be concerned so to look upon him, as to be Himself too pierced with that sighed.
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So that although the Prophecy here may seem, at first blush, to be confined to the Jews, it must be extended to all Christ's Piercers, whether Jews or Gentiles; To those, as to the Instruments;
So that although the Prophecy Here may seem, At First blush, to be confined to the jews, it must be extended to all Christ's Piercers, whither jews or Gentiles; To those, as to the Instruments;
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And therein observe unto you these four Particulars. 1. The Spectacle it self, or Object here presented to our view, couch'd in the Pronoun Him, i. e. Christ.
And therein observe unto you these four Particulars. 1. The Spectacle it self, or Object Here presented to our view, couched in the Pronoun Him, i. e. christ.
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whether in a literal, or in a spiritual and mystical Sense, which will bring us All within the compass and into the number of his Piercers, as those who, upon a strict inquiry, will be found equally guilty of spilling the bloud of the Son of God, and to have pierced Him as much, perhaps, some of us more,
whither in a literal, or in a spiritual and mystical Sense, which will bring us All within the compass and into the number of his Piercers, as those who, upon a strict inquiry, will be found equally guilty of spilling the blood of the Son of God, and to have pierced Him as much, perhaps, Some of us more,
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1. The first thing that offers it self here to our consideration is the spectacle or object of our sight, which in its natural order claims the precedency:
1. The First thing that offers it self Here to our consideration is the spectacle or Object of our sighed, which in its natural order claims the precedency:
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And that which is here proposed to us is worth our beholding, The Son of God, or rather more properly the Son of Man, who alone was liable to Vulneration,
And that which is Here proposed to us is worth our beholding, The Son of God, or rather more properly the Son of Man, who alone was liable to Vulneration,
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and could be pierced. That it is He, whom the Prophet Zachary, chap. 12. 10. from whom the words of the Text are borrowed, points to, our Evangelist's application here renders unquestionable;
and could be pierced. That it is He, whom the Prophet Zachary, chap. 12. 10. from whom the words of the Text Are borrowed, points to, our Evangelist's application Here renders unquestionable;
besides, that the Prophet David had long before applied them to Christ, Psal. 22. 17. They pierced my hands and my feet, clearly fore-signifying our Lord's Crucifixion.
beside, that the Prophet David had long before applied them to christ, Psalm 22. 17. They pierced my hands and my feet, clearly foresignifying our Lord's Crucifixion.
Which two plain Predictions of David and Zachary, because they pinch the Jews, they have therefore used more than ordinary industry and artifice to elude them;
Which two plain Predictions of David and Zachary, Because they pinch the jews, they have Therefore used more than ordinary industry and artifice to elude them;
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For although the piercing might collaterally and allusively suit with the manner of his Death, who is said to have been shot to death with an arrow in the fields;
For although the piercing might collaterally and allusively suit with the manner of his Death, who is said to have been shot to death with an arrow in the fields;
yet principally and directly it aims at Christ, who was God as well as Man, (which could not be affirmed of Josiah; ) for such the Prophet Zachary says He was, making Him the same with Him who immediately before promiseth to pour upon Man the Spirit of Grace and Supplication, which can agree to none but God Himself.
yet principally and directly it aims At christ, who was God as well as Man, (which could not be affirmed of Josiah;) for such the Prophet Zachary Says He was, making Him the same with Him who immediately before promises to pour upon Man the Spirit of Grace and Supplication, which can agree to none but God Himself.
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2. Him then we are to look on, but how? not now as coming in the Clouds; That sight is reserved for another time, that of his second coming to judge the World; We are here directed to view him in another gate and posture,
2. Him then we Are to look on, but how? not now as coming in the Clouds; That sighed is reserved for Another time, that of his second coming to judge the World; We Are Here directed to view him in Another gate and posture,
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A prospect, I confess, very unpleasing to a Jew, nor indeed very gratefull to most Christians. No marvel if the Jew turns away his Eyes from such a sight as must needs upbraid him with his guilt.
A prospect, I confess, very unpleasing to a Jew, nor indeed very grateful to most Christians. No marvel if the Jew turns away his Eyes from such a sighed as must needs upbraid him with his guilt.
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And what Murtherer can take delight in viewing the Carkass of that person he has murthered? May he not justly fear that his Wounds should bleed afresh in his sight? Christ crucified is to the Jews a stumbling-block, says St. Paul, 1 Cor. 1. 23. and I wish he were not to the Greeks, i. e.
And what Murderer can take delight in viewing the Carcase of that person he has murdered? May he not justly Fear that his Wounds should bleed afresh in his sighed? christ Crucified is to the jews a stumbling-block, Says Saint Paul, 1 Cor. 1. 23. and I wish he were not to the Greeks, i. e.
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And when that whole Nation shall see their error, when God shall remove that thick veil that is yet over their eyes, how clearly shall they then behold and cordially embrace Him as their only Saviour and Redeemer, whom once they rejected and crucified as the vilest of Malefactors? But to us, who own him,
And when that Whole nation shall see their error, when God shall remove that thick veil that is yet over their eyes, how clearly shall they then behold and cordially embrace Him as their only Saviour and Redeemer, whom once they rejected and Crucified as the Vilest of Malefactors? But to us, who own him,
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how few of us can endure such a sight? How soon are we cloy'd with it? How ready to say with St. Peter, when the least mention is made of his Sufferings, This be far from thee, O Lord.
how few of us can endure such a sighed? How soon Are we cloyed with it? How ready to say with Saint Peter, when the least mention is made of his Sufferings, This be Far from thee, Oh Lord.
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should we not need an Angel, as they did, to check us for our too much gazing? And yet let me tell you, that such a prospect as that would not be more glorious than of a Christ nailed to his Cross, nor yet perhaps so usefull.
should we not need an Angel, as they did, to check us for our too much gazing? And yet let me tell you, that such a prospect as that would not be more glorious than of a christ nailed to his Cross, nor yet perhaps so useful.
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God forbid that I should glory, save in the Cross of our Lord Jesus Christ, Gal. 6. 14. And here to our joy and comfort may we view him, Redeeming us from the curse of the Law, Gal. 3. 10. Abolishing in his flesh the Enmity, the Law of Commandments, Ephes. 2. 14, 15. Blotting out the hand-writing of Ordinances that was against us,
God forbid that I should glory, save in the Cross of our Lord jesus christ, Gal. 6. 14. And Here to our joy and Comfort may we view him, Redeeming us from the curse of the Law, Gal. 3. 10. Abolishing in his Flesh the Enmity, the Law of commandments, Ephesians 2. 14, 15. Blotting out the handwriting of Ordinances that was against us,
and nailing it to his Cross, Col. 2. 14. Reconciling the World to Himself, making our peace, expiating our offences, satisfying the Justice of an offended God, repairing our loss,
and nailing it to his Cross, Col. 2. 14. Reconciling the World to Himself, making our peace, expiating our offences, satisfying the justice of an offended God, repairing our loss,
And ought not this to be matter of glorying to us? Can any sight be more worthy our beholding? Any object more deserve to be lookt on than such a one as this? At this time especially,
And ought not this to be matter of glorying to us? Can any sighed be more worthy our beholding? Any Object more deserve to be looked on than such a one as this? At this time especially,
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when the Church solemnly invites us to this Spectacle? When, as St. Paul speaks Gal. 3. 1. Jesus Christ is evidently set forth crucified among us? This the Text prophetically tells us, Christ's crucifiers should doe;
when the Church solemnly invites us to this Spectacle? When, as Saint Paul speaks Gal. 3. 1. jesus christ is evidently Set forth Crucified among us? This the Text prophetically tells us, Christ's crucifiers should do;
and indeed All that expect to have their part in the Merit of his Death and Passion must doe, that is, by a serious and oftenrepeated Meditation have Christ crucified always before their eyes.
and indeed All that expect to have their part in the Merit of his Death and Passion must do, that is, by a serious and oftenrepeated Meditation have christ Crucified always before their eyes.
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His Head torn with thorns; his Face bruised with buffetings; his Shoulders crusht with the weight of that Cross which he first bare, before it bare Him;
His Head torn with thorns; his Face Bruised with buffetings; his Shoulders crushed with the weight of that Cross which he First bore, before it bore Him;
His Back plowed up with Whips, his Feet and Hands bored with Nails, and his very Heart pierced with the point of the Spear. I am not able to paint out those dire Sufferings Christ endured in his Body,
His Back plowed up with Whips, his Feet and Hands bored with Nails, and his very Heart pierced with the point of the Spear. I am not able to paint out those dire Sufferings christ endured in his Body,
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What Simeon said of the Mother by way of Prophecy, That a Sword should go through her Soul, Luke 2. 35. was more signally verified of the Son of God. The Arrows of the Almighty did not only stick in his Flesh, but pierced his very Soul through.
What Simeon said of the Mother by Way of Prophecy, That a Sword should go through her Soul, Lycia 2. 35. was more signally verified of the Son of God. The Arrows of the Almighty did not only stick in his Flesh, but pierced his very Soul through.
That Bloud, which streamed from him in his Agony, was not so much the Bloud of his Body as of his very Soul. And 'twas this piercing which drew that sad and lamentable complaint from Him, Matth. 26. 38. My Soul is exceeding sorrowfull, even unto death.
That Blood, which streamed from him in his Agony, was not so much the Blood of his Body as of his very Soul. And 'twas this piercing which drew that sad and lamentable complaint from Him, Matthew 26. 38. My Soul is exceeding sorrowful, even unto death.
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Surely it was the apprehension of somewhat more horrible than either Pain or Death that made him so heavy and sorrowfull of Soul. Evils are wont to crucifie the Mind in the expectation, rather than in the suffering. It is a double misery both to fear and undergo it.
Surely it was the apprehension of somewhat more horrible than either Pain or Death that made him so heavy and sorrowful of Soul. Evils Are wont to crucify the Mind in the expectation, rather than in the suffering. It is a double misery both to Fear and undergo it.
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God hath mercifully provided this ease for our Souls in the often ignorance of things that happen, that they streighten not our Thoughts ere they load our Backs.
God hath mercifully provided this ease for our Souls in the often ignorance of things that happen, that they straighten not our Thoughts ere they load our Backs.
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Terrified in the apprehension of Wrath, and in the perpession of Death, crucified; Not only the sorrows of Death, but the very pains of Hell came about him;
Terrified in the apprehension of Wrath, and in the perpession of Death, Crucified; Not only the sorrows of Death, but the very pains of Hell Come about him;
Divinity here winks and withdraws it self from Humanity, that our Lord might now be bereft of all comfort and favour, who took upon Him to sustain the wrath of all.
Divinity Here winks and withdraws it self from Humanity, that our Lord might now be bereft of all Comfort and favour, who took upon Him to sustain the wrath of all.
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These were the Arrows of the Almighty that went through his Soul; This, The poyson thereof that drank up his Spirit; These, The Terrors of God that did set themselves in Array against Him, to use Job's expression.
These were the Arrows of the Almighty that went through his Soul; This, The poison thereof that drank up his Spirit; These, The Terrors of God that did Set themselves in Array against Him, to use Job's expression.
The spirit of a Man may well bear his infirmities; but a wounded spirit, a spirit so wounded as his was, by the hand and stroke of an omnipotent God, who could bear but He that was God's equal;
The Spirit of a Man may well bear his infirmities; but a wounded Spirit, a Spirit so wounded as his was, by the hand and stroke of an omnipotent God, who could bear but He that was God's equal;
How easily could He have vanquished the malice of Hell, who stoops at the power and anger of God? If any thing could add to this affliction, to this piercing of his Soul, on Man's part, it must have been those bitter taunts, those cutting reproaches he suffered from the ungratefull Jews, or rather those despights He foresaw Sinners should doe Him, who should make a mock of Him, and of those Sins which pierced Him;
How Easily could He have vanquished the malice of Hell, who stoops At the power and anger of God? If any thing could add to this affliction, to this piercing of his Soul, on Man's part, it must have been those bitter taunts, those cutting Reproaches he suffered from the ungrateful jews, or rather those despites He foresaw Sinners should do Him, who should make a mock of Him, and of those Sins which pierced Him;
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Indeed the Text literally points to the Jews and their Assistants, the Roman Souldiers, as the Authors of Christ's crucifixion, and the immediate Executioners thereof.
Indeed the Text literally points to the jews and their Assistants, the Roman Soldiers, as the Authors of Christ's crucifixion, and the immediate Executioners thereof.
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All Men are the Meritorious causes, for whose Transgressions He was pierced. The Lord hath laid on Him the Iniquity of us All, says the Prophet, Esay 53. 6. It was the Hypocrisie of our Hearts that mocked Him;
All Men Are the Meritorious Causes, for whose Transgressions He was pierced. The Lord hath laid on Him the Iniquity of us All, Says the Prophet, Isaiah 53. 6. It was the Hypocrisy of our Hearts that mocked Him;
In a word, our mighty Sins were the Nails which pierced his hands and his feet, and the Spear that was thrust into his side. The glory of the Lord was brought to shame for our shamefull lives; The Lord of life was put to death for our deadly sins, and the word became speechless for our crying Ones. So that I may justly bring this home to every Man in this Congregation, with the Prophet Nathan's, Tu es homo, Thou art the Man that piercedst Christ; and every one of us, were that question put to us seriously, which was once to him scoffingly; Matth. 26. 8. Prophecy who smote thee, may, without the gift of Prophesying, return the answer, It is We that smote Him.
In a word, our mighty Sins were the Nails which pierced his hands and his feet, and the Spear that was thrust into his side. The glory of the Lord was brought to shame for our shameful lives; The Lord of life was put to death for our deadly Sins, and the word became speechless for our crying Ones. So that I may justly bring this home to every Man in this Congregation, with the Prophet Nathan's, Tu es homo, Thou art the Man that piercedst christ; and every one of us, were that question put to us seriously, which was once to him scoffingly; Matthew 26. 8. Prophecy who smote thee, may, without the gift of Prophesying, return the answer, It is We that smote Him.
Indeed all Mankind are the They in the Text, that have pierced, and therefore must look upon him. But what is it to look upon him? Is it only to gaze upon a Crucifix with the superstitious Papist,
Indeed all Mankind Are the They in the Text, that have pierced, and Therefore must look upon him. But what is it to look upon him? Is it only to gaze upon a Crucifix with the superstitious Papist,
and have our Minds look one way, while our Eyes look another? Is it to look upon Him with dry Eyes and unrelenting Hearts? Or only to look, and no more? To afford him a passing glance of our Eye,
and have our Minds look one Way, while our Eyes look Another? Is it to look upon Him with dry Eyes and unrelenting Hearts? Or only to look, and no more? To afford him a passing glance of our Eye,
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as Grotius on this place observes, out of Exod. 20. 18. and Jer. 2. 31. It requires our Memory to recall, our Understanding often to reflect and ruminate on Christ's Passion,
as Grotius on this place observes, out of Exod 20. 18. and Jer. 2. 31. It requires our Memory to Recall, our Understanding often to reflect and ruminate on Christ's Passion,
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and length, and depth, and height thereof, and to know the love of Christ, there dying for us, which passeth knowledge. St. Peter speaking of the sufferings of Christ and the glory that should follow, 1 Pet. 1. 12. tells us, ver. 13. that the Angels desire to look, or as the word NONLATINALPHABET there imports, curiously to pry into them;
and length, and depth, and height thereof, and to know the love of christ, there dying for us, which passes knowledge. Saint Peter speaking of the sufferings of christ and the glory that should follow, 1 Pet. 1. 12. tells us, ver. 13. that the Angels desire to look, or as the word there imports, curiously to pry into them;
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The poor wounded Man in the Gospel, who fell among Thieves, though he found no help from the Priest and Levite that passed by, but only from the good Samaritan, yet even they went near and lookt upon him, Luke 10. 32. We need no other Motive to pity any Lazar that lyes in the streets,
The poor wounded Man in the Gospel, who fell among Thieves, though he found no help from the Priest and Levite that passed by, but only from the good Samaritan, yet even they went near and looked upon him, Lycia 10. 32. We need no other Motive to pity any Lazar that lies in the streets,
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And can we consider our blessed Lord, all bruised as he was for us, and not so much as pity him? There are three things which usually dispose us to pity suffering persons;
And can we Consider our blessed Lord, all Bruised as he was for us, and not so much as pity him? There Are three things which usually dispose us to pity suffering Persons;
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but who can behold an innocent, and withall a great Person in distress, and yet be insensible of it, especially when himself is the cause of it? Even Herod and Pilate, and one of the Thieves too, proclaim'd our Lord's innocence;
but who can behold an innocent, and withal a great Person in distress, and yet be insensible of it, especially when himself is the cause of it? Even Herod and Pilate, and one of the Thieves too, proclaimed our Lord's innocence;
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and we who know him to be no less than the Son of God, who took upon him the form of a servant, and yet humbled himself even to the death of the Cross, and that meerly for our sakes;
and we who know him to be no less than the Son of God, who took upon him the from of a servant, and yet humbled himself even to the death of the Cross, and that merely for our sakes;
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ought to melt into Compassion as oft as we reflect on his direfull Sufferings, and, with St. Paul, be crucified with him, at least by a most sensible fellow-feeling of what he endured by our procurement, that he may not complain of us as he does of those hard-hearted Passengers, Lament. 1. 12. Have ye no regard all ye that pass by the way? Nay,
ought to melt into Compassion as oft as we reflect on his direful Sufferings, and, with Saint Paul, be Crucified with him, At least by a most sensible fellow-feeling of what he endured by our procurement, that he may not complain of us as he does of those hardhearted Passengers, Lament. 1. 12. Have you no regard all you that pass by the Way? Nay,
so look on Him, as to be themselves pierced too with sorrow and grief for having pierced Him. This, in the Original Text, Zach. 12. 10. was a Prophecy of what Christ's crucifiers should doe:
so look on Him, as to be themselves pierced too with sorrow and grief for having pierced Him. This, in the Original Text, Zach 12. 10. was a Prophecy of what Christ's crucifiers should do:
which some construe of the day of God's vengeance upon the Jews for their Sins, especially for that of piercing Christ, by reason of the Calamities it should bring upon them.
which Some construe of the day of God's vengeance upon the jews for their Sins, especially for that of piercing christ, by reason of the Calamities it should bring upon them.
This is Theodoret and St. Hierom 's Interpretation on this place, followed by our Dr. Hammond on Revel. 1. 7. That when the Jews should see Christ coming with Majesty to execute Vengeance upon his Crucifiers, in the day of his visiting Jerusalem, they should then,
This is Theodoret and Saint Hieronymus is Interpretation on this place, followed by our Dr. Hammond on Revel. 1. 7. That when the jews should see christ coming with Majesty to execute Vengeance upon his Crucifiers, in the day of his visiting Jerusalem, they should then,
at which time, no doubt, they experienced that fatal ruine which they had imprecated upon themselves, His bloud be upon us and upon our Children, Matth. 27. 25. Though the final accomplishment shall not be till the last and great Day of Judgment,
At which time, no doubt, they experienced that fatal ruin which they had imprecated upon themselves, His blood be upon us and upon our Children, Matthew 27. 25. Though the final accomplishment shall not be till the last and great Day of Judgement,
I could wish this were seriously, speedily and sadly thought on by all sorts of impenitent Sinners, that as they have their day of sinning, God will, sooner or later, have his day of punishing: And as the day of a Sinner's Impenitency is a day of carnal rejoycing; so the day of God's vengeance shall be a day of bitter mourning. Wo unto you, saith our blessed Saviour, who now laugh, for you shall mourn and weep, Luke 6. 25.
I could wish this were seriously, speedily and sadly Thought on by all sorts of impenitent Sinners, that as they have their day of sinning, God will, sooner or later, have his day of punishing: And as the day of a Sinner's Impenitency is a day of carnal rejoicing; so the day of God's vengeance shall be a day of bitter mourning. Woe unto you, Says our blessed Saviour, who now laugh, for you shall mourn and weep, Lycia 6. 25.
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But although this be an usefull Meditation, I conceive that other interpretation to be more genuine and pertinent here, which construes this Mourning mentioned in the parallel Text of Zachary, not to be penal, but penitential. Indeed some Expositors glance at the Mourning of the Women, which was in the day of our Saviour's Passion,
But although this be an useful Meditation, I conceive that other Interpretation to be more genuine and pertinent Here, which construes this Mourning mentioned in the parallel Text of Zachary, not to be penal, but penitential. Indeed Some Expositors glance At the Mourning of the Women, which was in the day of our Saviour's Passion,
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when beholding his sorrows, their Bowels yearned, and their Eyes melted with Tears; At which time also others of the Spectators smote their Breasts, and were astonished.
when beholding his sorrows, their Bowels yearned, and their Eyes melted with Tears; At which time also Others of the Spectators smote their Breasts, and were astonished.
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to those not who saw, but who pierced him. And since in the fore-cited place of Zach. 12. 10. it is set down as an effect of the Spirit of Grace and Supplication, or,
to those not who saw, but who pierced him. And since in the forecited place of Zach 12. 10. it is Set down as an Effect of the Spirit of Grace and Supplication, or,
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It cannot rationally be expounded any otherwise, than to intend that godly sorrow, which shall in that day, in the day of the Jews conversion, be expressed by them for so heinous a crime.
It cannot rationally be expounded any otherwise, than to intend that godly sorrow, which shall in that day, in the day of the jews conversion, be expressed by them for so heinous a crime.
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when they felt the very Nails and Lance wherewith they had pierced Christ, sticking fast in their own hearts, and piercing them with horrour? For so we reade, Acts 2. 37. that at his Sermon, they were pricked at their hearts,
when they felt the very Nails and Lance wherewith they had pierced christ, sticking fast in their own hearts, and piercing them with horror? For so we read, Acts 2. 37. that At his Sermon, they were pricked At their hearts,
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Nor was it a slight and superficial Sorrow, but a great and deep Mourning; so deep, that it went to their heart; and so great, that, according to the Emphasis of the Greek word, NONLATINALPHABET there used, it was as if the sharpest points of many poysoned Daggers and Scorpion's stings had been all at once fastned in their hearts. Thus they who had shed the bloud of Christ by the instigation of the Devil, shed tears by the effusion of the Holy Ghost;
Nor was it a slight and superficial Sorrow, but a great and deep Mourning; so deep, that it went to their heart; and so great, that, according to the Emphasis of the Greek word, there used, it was as if the Sharpest points of many poisoned Daggers and Scorpion's stings had been all At once fastened in their hearts. Thus they who had shed the blood of christ by the instigation of the devil, shed tears by the effusion of the Holy Ghost;
and as they had cruelly wounded him to the death, they were penitently, and mercifully by his Word and Spirit themselves wounded with Repentance unto life. Which piercing, as it was in part accomplished in those few Converts fore-mentioned;
and as they had cruelly wounded him to the death, they were penitently, and mercifully by his Word and Spirit themselves wounded with Repentance unto life. Which piercing, as it was in part accomplished in those few Converts forementioned;
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so shall it have its fuller and more perfect fulfilling on the whole Nation of the Jews, when they shall see their error and be all turned unto Christ,
so shall it have its fuller and more perfect fulfilling on the Whole nation of the jews, when they shall see their error and be all turned unto christ,
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and that my Sermon may have the same effect on you that it had on Peter 's Auditors, That looking on Him whom we also have pierced, we may, with them, be pierced at the heart too.
and that my Sermon may have the same Effect on you that it had on Peter is Auditors, That looking on Him whom we also have pierced, we may, with them, be pierced At the heart too.
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We find that at our Lord's crucifixion all Nature mourned, all the Creation groaned, Rom. 8. 22. The Sun put on blacks, the Earth trembled, the Rocks cleft asunder, and it were strange if we, of all God's creatures, should remain insensible,
We find that At our Lord's crucifixion all Nature mourned, all the Creation groaned, Rom. 8. 22. The Sun put on blacks, the Earth trembled, the Rocks cleft asunder, and it were strange if we, of all God's creatures, should remain insensible,
What a shame were it for us that the dumb, inanimate Creatures, should upbraid us as the Children their fellows in the Market-place, Matth. 11. 17. We have mourned to you, and ye have not wept.
What a shame were it for us that the dumb, inanimate Creatures, should upbraid us as the Children their Fellows in the Marketplace, Matthew 11. 17. We have mourned to you, and you have not wept.
Look we then to Christ, but let us reflect upon our selves too, that our Eyes may dissolve into Tears, without which Christ 's Bloud shall not wash away our guilt of having spilled it.
Look we then to christ, but let us reflect upon our selves too, that our Eyes may dissolve into Tears, without which christ is Blood shall not wash away our guilt of having spilled it.
and yet greater love than this did he shew forth by laying down his life for us who were his Enemies; I say, by laying it down; for no man had power to take it from him, Joh. 10. 18. It was his own pure Love, not any force, that compell'd him to dye for us.
and yet greater love than this did he show forth by laying down his life for us who were his Enemies; I say, by laying it down; for no man had power to take it from him, John 10. 18. It was his own pure Love, not any force, that compelled him to die for us.
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which we shall certainly partake of, if we will but look on him whom we have pierced, in such a manner as we ought to doe, with an Eye of Pity and Compassion, of hearty sorrow and contrition of Faith and of Love.
which we shall Certainly partake of, if we will but look on him whom we have pierced, in such a manner as we ought to do, with an Eye of Pity and Compassion, of hearty sorrow and contrition of Faith and of Love.
We may then rejoyce too with joy unspeakable and full of glory, looking for that blessed hope, the glorious appearing of our Lord and Saviour at his second coming, to deliver us from this present evil World, and to restore us to the glorious liberty of the Sons of God.
We may then rejoice too with joy unspeakable and full of glory, looking for that blessed hope, the glorious appearing of our Lord and Saviour At his second coming, to deliver us from this present evil World, and to restore us to the glorious liberty of the Sons of God.
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not only the merciless Jew, who actually shed his Bloud, but the loose prophane Christian, who hath trampled it under foot, shall see him then to his eternal horrour and confusion.
not only the merciless Jew, who actually shed his Blood, but the lose profane Christian, who hath trampled it under foot, shall see him then to his Eternal horror and confusion.
And what a dreadfull sight shall that be to all unconverted Sinners, whether Jews or Gentiles, when Christ their Judge shall appear in a visible shape with those Wounds in his Body which they gave him!
And what a dreadful sighed shall that be to all unconverted Sinners, whither jews or Gentiles, when christ their Judge shall appear in a visible shape with those Wounds in his Body which they gave him!
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and cover them from the presence of this Lamb, once dumb before the Shearers; but then with his very voice, glorious and mighty in operation, breaking the loftiest Cedars in pieces!
and cover them from the presence of this Lamb, once dumb before the Shearers; but then with his very voice, glorious and mighty in operation, breaking the Loftiest Cedars in Pieces!
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In vain doe we now put off this evil day from us, and, with St. Peter's mockers, question the promise of his Coming. Behold he cometh, saith St. John, Revel. 1. 7. He is even now on his way,
In vain doe we now put off this evil day from us, and, with Saint Peter's mockers, question the promise of his Coming. Behold he comes, Says Saint John, Revel. 1. 7. He is even now on his Way,
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Nay, is already come, if we may believe St. James, Behold the Judge standeth before the door, Jam. 5. 9. And who may abide his second Coming? when he shall come in flaming fire, to take vengeance on them that know not God,
Nay, is already come, if we may believe Saint James, Behold the Judge Stands before the door, Jam. 5. 9. And who may abide his second Coming? when he shall come in flaming fire, to take vengeance on them that know not God,
How shall the Scene then be changed? And with what face shall the enemies of this Cross be able to look on him then whom they had here so often pierced? Consider we these things,
How shall the Scene then be changed? And with what face shall the enemies of this Cross be able to look on him then whom they had Here so often pierced? Consider we these things,
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in that of the Prophet Zachary, and not of our Evangelist, in the fore-cited Revel 1. 7. That we may here by Faith see him, with St. Stephen, sitting at the right hand, and there making intercession for us by those Wounds which we have given Him, that we may hereafter for ever behold him in Glory. Amen.
in that of the Prophet Zachary, and not of our Evangelist, in the forecited Revel 1. 7. That we may Here by Faith see him, with Saint Stephen, sitting At the right hand, and there making Intercession for us by those Wounds which we have given Him, that we may hereafter for ever behold him in Glory. Amen.
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That, in the low ebb of his Exinanition; This, in a high pitch of his Exaltation. In the former we find him under the power of death; In the latter raised up to life; There a Worm, and no Man;
That, in the low ebb of his Exinanition; This, in a high pitch of his Exaltation. In the former we find him under the power of death; In the latter raised up to life; There a Worm, and no Man;
A proof at this time most necessary, in relation to his greatest Enemies the Jews, who were so apt to triumph in his ruine, to fancy they had now prevailed against him; to say within themselves, Now that he lieth, let him rise up no more; and once more to lay that in his Dish, which they objected to him on his Cross; He saved others, himself he cannot save.
A proof At this time most necessary, in Relation to his greatest Enemies the jews, who were so apt to triumph in his ruin, to fancy they had now prevailed against him; to say within themselves, Now that he lies, let him rise up no more; and once more to lay that in his Dish, which they objected to him on his Cross; He saved Others, himself he cannot save.
and had not the Holy Ghost appeared a little before in a cloven tongue of fire on his head, his own could never have been able to make them credit such a thing as a Resurrection;
and had not the Holy Ghost appeared a little before in a cloven tongue of fire on his head, his own could never have been able to make them credit such a thing as a Resurrection;
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From which words, Four things are to be gather'd. 1. The Certainty of Christ's Resurrection, set down here as matter of fact, Hath raised up. 2. The principal Agent,
From which words, Four things Are to be gathered. 1. The Certainty of Christ's Resurrection, Set down Here as matter of fact, Hath raised up. 2. The principal Agent,
or rather, the sole efficient Cause of Christ's Resurrection, God; Whom God hath, &c. 3. The Manner how 'twas done, Removendo impedimentum, by taking away whatsoever might obstruct it;
or rather, the sole efficient Cause of Christ's Resurrection, God; Whom God hath, etc. 3. The Manner how 'twas done, Removendo impedimentum, by taking away whatsoever might obstruct it;
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a most convincing and irresistible Argument, and therefore brought up in the rear to make all sure, Because it was not possible he should be holden of it.
a most convincing and irresistible Argument, and Therefore brought up in the rear to make all sure, Because it was not possible he should be held of it.
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For, first, whereas Sceptical Men might have questioned whether Christ died truly or no; or, if so, whether his disciples did not come by night and steal him away;
For, First, whereas Sceptical Men might have questioned whither christ died truly or no; or, if so, whither his Disciples did not come by night and steal him away;
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And the second, by the exact care of the High Priest, who caused a vast stone to be rowled before the door of the Sepulchre, adding his Seal and Souldiers of his own chusing to guard it from the attempts of the Disciples;
And the second, by the exact care of the High Priest, who caused a vast stone to be rolled before the door of the Sepulchre, adding his Seal and Soldiers of his own choosing to guard it from the attempts of the Disciples;
who, had they had a will, had neither power nor courage to break open a Sepulchre hewen out of a new entire Rock, or force such a strong guard as kept it;
who, had they had a will, had neither power nor courage to break open a Sepulchre hewn out of a new entire Rock, or force such a strong guard as kept it;
but the Blessed Inhabitants of Heaven, the Angels, came down on purpose to publish it to the Women, as these did to the Apostles, to whom Christ shewed himself alive too,
but the Blessed Inhabitants of Heaven, the Angels, Come down on purpose to publish it to the Women, as these did to the Apostles, to whom christ showed himself alive too,
Not to mention other instances, the Earthquake, the empty grave, the stone rowled away, the linnen cloths curiously wrapt up together as dead Witnesses,
Not to mention other instances, the Earthquake, the empty grave, the stone rolled away, the linen clothes curiously wrapped up together as dead Witnesses,
as appears upon the Election of St. Matthias into the place of Judas, grounded upon this necessity, Act. 1. 21, 22. To whom we may add no less than five hundred Brethren at once, all agreeing in the same story: ( Nemo omnes, neminem omnes fefellerunt;
as appears upon the Election of Saint Matthias into the place of Judas, grounded upon this necessity, Act. 1. 21, 22. To whom we may add no less than five hundred Brothers At once, all agreeing in the same story: (Nemo omnes, neminem omnes fefellerunt;
so in using all manner of Arguments to confirm and establish the undoubted Truth of Christ's Resurrection, not only to show the possibility of a Resurrection in general by so pregnant and visible an Example,
so in using all manner of Arguments to confirm and establish the undoubted Truth of Christ's Resurrection, not only to show the possibility of a Resurrection in general by so pregnant and visible an Exampl,
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To the Stoicks and Epicureans it became matter of laughter, who took it for some new Goddess, Act. 17. 18, 32. Nay, some of the Disciples themselves lookt upon it as a Fable, NONLATINALPHABET Luk. 24. 11. A considerable Sect too among the Jews, the Sadducees, utterly deny'd it, Act. 23. 8. Simon Magus and the Gnosticks were of the same persuasion,
To the Stoics and Epicureans it became matter of laughter, who took it for Some new Goddess, Act. 17. 18, 32. Nay, Some of the Disciples themselves looked upon it as a Fable, Luk. 24. 11. A considerable Sect too among the jews, the Sadducees, utterly denied it, Act. 23. 8. Simon Magus and the Gnostics were of the same persuasion,
Some there were who affirm'd 'twas already past, as Hymenaeus and Philetus; Others turn'd it into a meer Allegory, a Renovation, Matth. 19. 28. A state of the Gospel call'd a New Heaven and a new Earth, 2 Pet. 3. 13. And the World to come, Heb. 2. 5. And lastly,
some there were who affirmed 'twas already past, as Hymenaeus and Philetus; Others turned it into a mere Allegory, a Renovation, Matthew 19. 28. A state of the Gospel called a New Heaven and a new Earth, 2 Pet. 3. 13. And the World to come, Hebrew 2. 5. And lastly,
It was requisite then that this foundation should be laid very deep in men's Hearts, which the Holy Ghost fore-saw so many would endeavour to over-throw.
It was requisite then that this Foundation should be laid very deep in men's Hearts, which the Holy Ghost foresaw so many would endeavour to overthrow.
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Which was the reason of the Jews exquisite care to secure his Sepulchre, that the last error, as they call'd it, might not be worse than the first; That is,
Which was the reason of the jews exquisite care to secure his Sepulchre, that the last error, as they called it, might not be Worse than the First; That is,
And St. Augustine tells us out of Varro, That the Egyptians made it Capital to affirm that their God Apis was dead, forbidding any mention of his Sepulchre:
And Saint Augustine tells us out of Varro, That the egyptians made it Capital to affirm that their God Apis was dead, forbidding any mention of his Sepulchre:
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For had not Christ risen, we should still have remain'd in our sins, and been of all men most miserable, by depriving our selves of the Goods of this life,
For had not christ risen, we should still have remained in our Sins, and been of all men most miserable, by depriving our selves of the Goods of this life,
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Our Faith, our Hope, our Charity vain, (the substance of St. Paul 's whole discourse, 1 Cor. 15.) All our Moral Vertues also would be not only useless, but troublesome:
Our Faith, our Hope, our Charity vain, (the substance of Saint Paul is Whole discourse, 1 Cor. 15.) All our Moral Virtues also would be not only useless, but troublesome:
Justice, Temperance, Fortitude, and the like, but so many insignificant Cyphers; adding nothing to the summ of our Happiness, but much to the abatement of it;
justice, Temperance, Fortitude, and the like, but so many insignificant Ciphers; adding nothing to the sum of our Happiness, but much to the abatement of it;
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and be swallowed up of the Grave? Who would deny himself the use of those Pleasures, which should never return? There would be no Hope for us, if no Resurrection;
and be swallowed up of the Grave? Who would deny himself the use of those Pleasures, which should never return? There would be no Hope for us, if no Resurrection;
as 1 Cor. 15. 4. St. Paul does, That Christ rose again according to the Scriptures, calling this his Gospel, 2 Tim. 2. 8. and placing it among his grand fundamentals, Heb. 6. 2, 3. as it is a principal Article of our Creed, which St. Peter offers here to his Auditors as most necessary for them to know in order to their Conversion, who would never have been persuaded to embrace a crucified Saviour, a stumbling-block to Jews, 1 Cor. 1. 23. and a rock of offence, which was to be taken out of their way that they might come to Christ;
as 1 Cor. 15. 4. Saint Paul does, That christ rose again according to the Scriptures, calling this his Gospel, 2 Tim. 2. 8. and placing it among his grand fundamentals, Hebrew 6. 2, 3. as it is a principal Article of our Creed, which Saint Peter offers Here to his Auditors as most necessary for them to know in order to their Conversion, who would never have been persuaded to embrace a Crucified Saviour, a stumbling-block to jews, 1 Cor. 1. 23. and a rock of offence, which was to be taken out of their Way that they might come to christ;
who being now represented to them in a more pompous and glorious shape of a triumphant Conqueror, might in some sort be more suitable to those Idea's they had of a Messiah,
who being now represented to them in a more pompous and glorious shape of a triumphant Conqueror, might in Some sort be more suitable to those Idea's they had of a Messiah,
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that the bare mentioning of the matter of fact, whereof many of them had been eye-witnesses, without any other argument, was sufficient to change those late implacable Persecutors into Converts.
that the bore mentioning of the matter of fact, whereof many of them had been Eyewitnesses, without any other argument, was sufficient to change those late implacable Persecutors into Converts.
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II. And here, to stop the mouth of Carnal reason, which might be apt to fancy a Resurrection impossible, it was necessary for St. Peter, in order to a full persuasion and assurance of Christ's being truly raised from the dead, to let them know that this was done by a divine Power;
II And Here, to stop the Mouth of Carnal reason, which might be apt to fancy a Resurrection impossible, it was necessary for Saint Peter, in order to a full persuasion and assurance of Christ's being truly raised from the dead, to let them know that this was done by a divine Power;
Whence it is that the Resurrection is in Scripture called the power of God, Matth. 22. 19. and the glory of God, Luk. 11. 40. and the glory of the Father, Rom. 6. 4. Such power and such glory, as he can no more give away to another, than his Godhead.
Whence it is that the Resurrection is in Scripture called the power of God, Matthew 22. 19. and the glory of God, Luk. 11. 40. and the glory of the Father, Rom. 6. 4. Such power and such glory, as he can no more give away to Another, than his Godhead.
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He who is God's Ape in other things, would fain be in this, or at least be thought able to effect it, to raise his credit among the Sons of perdition. For that Samuel the Witch of Endor call'd up, was but a counterfeit;
He who is God's Ape in other things, would fain be in this, or At least be Thought able to Effect it, to raise his credit among the Sons of perdition. For that Samuel the Witch of Endor called up, was but a counterfeit;
Here they confess'd the finger of God: and such is the Resurrection, not only God ▪ s finger, but his arme; an equal act of Power in him to restore, as to create:
Here they confessed the finger of God: and such is the Resurrection, not only God ▪ s finger, but his arm; an equal act of Power in him to restore, as to create:
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Ephes. 1. 19. That we may know, says he there, what is the exceeding greatness of his power to us-ward who believe, according to the work of the Might of his power, which he wrought in Christ when he raised him up from the dead.
Ephesians 1. 19. That we may know, Says he there, what is the exceeding greatness of his power to usward who believe, according to the work of thee Might of his power, which he wrought in christ when he raised him up from the dead.
Now by Death here is meant, not only a seperation of Soul and Body, (though that be the most natural import of the word,) but all those sad things that preceded,
Now by Death Here is meant, not only a separation of Soul and Body, (though that be the most natural import of the word,) but all those sad things that preceded,
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making him forget his former Sufferings, as a Woman does her Pains when delivered of her Child, Joh. 16. 21. This is implied in the word NONLATINALPHABET;
making him forget his former Sufferings, as a Woman does her Pains when Delivered of her Child, John 16. 21. This is implied in the word;
But because to loose the Pains seems a hard expression, and unloosing properly denoting the untying of some knot, and so supposing some chain or cord wherewith Christ was bound,
But Because to lose the Pains seems a hard expression, and unloosing properly denoting the untying of Some knot, and so supposing Some chain or cord wherewith christ was bound,
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some conceive it better to interpret the word Pains by Bonds, as the Syriack does, calling them Funes Sepulchri, those adamantina mortis vincula, in the Poet;
Some conceive it better to interpret the word Pains by Bonds, as the Syriac does, calling them Funes Sepulchre, those adamantina mortis vincula, in the Poet;
Sarah 's conceiving when old; Isaac 's being sacrificed, and yet living, Gen. 22. 12. An express figure of Christ's Resurrection, Heb. 11. 14, 17, Joseph 's being taken out of the Pit,
Sarah is conceiving when old; Isaac is being sacrificed, and yet living, Gen. 22. 12. an express figure of Christ's Resurrection, Hebrew 11. 14, 17, Joseph is being taken out of the Pit,
and lifted up out of the Dungeon, as Jeremy was too, and Daniel out of the Den of the Lions, Dan. 6. 23. And more clearly, by Christ's own application, Jonah 's being taken out of the belly of the Whale, Mat. 12. 40. All which Types would be meer shadows without their substance,
and lifted up out of the Dungeon, as Jeremiah was too, and daniel out of the Den of the Lions, Dan. 6. 23. And more clearly, by Christ's own application, Jonah is being taken out of the belly of the Whale, Mathew 12. 40. All which Types would be mere shadows without their substance,
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even in the Grave, was inseparably united to the Deity which drew it to it;) For although Death could dissolve his Natural, yet not his Personal Union;
even in the Grave, was inseparably united to the Deity which drew it to it;) For although Death could dissolve his Natural, yet not his Personal union;
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and therefore necessary it was, that his Body and Soul should be re-united, that so he might become a perfect Man, which could not be without his rising.
and Therefore necessary it was, that his Body and Soul should be Reunited, that so he might become a perfect Man, which could not be without his rising.
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(1.) The preaching of the Gospel was to follow that, Luk. 24. 47. (2.) As was also the preaching of Repentance and Remission of sins through his bloud;
(1.) The preaching of the Gospel was to follow that, Luk. 24. 47. (2.) As was also the preaching of Repentance and Remission of Sins through his blood;
the Expiation whereof, as well as our Justification, (the not imputing our Sins to us) was an effect of his Resurrection, Rom. 4. 25. Who was delivered for our Offences,
the Expiation whereof, as well as our Justification, (the not imputing our Sins to us) was an Effect of his Resurrection, Rom. 4. 25. Who was Delivered for our Offences,
Which assurance we could not have had, if Christ our pledge had still remained under the power of death, for as much as his continuance in his payment would ever have argued the imperfection of it.
Which assurance we could not have had, if christ our pledge had still remained under the power of death, for as much as his Continuance in his payment would ever have argued the imperfection of it.
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That we have Redemption by his abasement, and Application of it by his advancement. (3.) Again, The pacification of our Consciences, the confirmation of our Faith,
That we have Redemption by his abasement, and Application of it by his advancement. (3.) Again, The pacification of our Consciences, the confirmation of our Faith,
So far should he then have been from swallowing it up in victory, or leading captivity captive, that himself should have been a slave and a captive to them;
So Far should he then have been from swallowing it up in victory, or leading captivity captive, that himself should have been a slave and a captive to them;
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triumphing over them, that the gates of Hell should have prevailed against Himself, and consequently against his Church, contrary to his express Word and Promise, Mat. 16. 18. 4. Not possible, as the word NONLATINALPHABET implies an unsuitableness or incongruity, as well as an absolute impossibility; (for id possumus quod jure possumus;
triumphing over them, that the gates of Hell should have prevailed against Himself, and consequently against his Church, contrary to his express Word and Promise, Mathew 16. 18. 4. Not possible, as the word Implies an unsuitableness or incongruity, as well as an absolute impossibility; (for id possumus quod jure possumus;
It did not become his Love thus to forsake his only beloved Son; nor his Justice to suffer his Holy One to see Corruption, to leave his Soul in Hell, i. e.
It did not become his Love thus to forsake his only Beloved Son; nor his justice to suffer his Holy One to see Corruption, to leave his Soul in Hell, i. e.
the Grave, who had done no violence, neither was guile found in his mouth; or to let him go without his reward, who by his active and passive Obedience;
the Grave, who had done no violence, neither was guile found in his Mouth; or to let him go without his reward, who by his active and passive obedience;
How unbeseeming the Power of God was it also, (even in the judgment of Reason,) That he that looseth the bands of Orion, should not be able to break Death's cords; That that Death, which God never made, (a meer privation,) should fetter him who made all things, and that nothing command Omnipotency its self;
How unbeseeming the Power of God was it also, (even in the judgement of Reason,) That he that loses the bans of Orion, should not be able to break Death's cords; That that Death, which God never made, (a mere privation,) should fetter him who made all things, and that nothing command Omnipotency its self;
That the Devil should be said to have the power of death, and the Prince of life be under that power. Such Chains of darkness suit well with that roaring Lion, who goes about seeking whom he may devour;
That the devil should be said to have the power of death, and the Prince of life be under that power. Such Chains of darkness suit well with that roaring lion, who Goes about seeking whom he may devour;
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now ripe for the Birth, to drop from his Mother's Womb. If the Creature groans to be delivered from the bondage of her Corruption, it is but reasonable to imagine that the Earth could not chuse but be in pain, so long as she became an Instrument of her Creator's captivity;
now ripe for the Birth, to drop from his Mother's Womb. If the Creature groans to be Delivered from the bondage of her Corruption, it is but reasonable to imagine that the Earth could not choose but be in pain, so long as she became an Instrument of her Creator's captivity;
and 'twas as absolutely necessary for those Iron gates of death to let out the Lord of life, as it was for those Everlasting ones to be lifted up to receive the King of Glory into Heaven.
and 'twas as absolutely necessary for those Iron gates of death to let out the Lord of life, as it was for those Everlasting ones to be lifted up to receive the King of Glory into Heaven.
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and why should we think they can now hold us? He that could break them off from himself, can he not dissolve ours too? Let me then put St. Paul 's question to the most doubting Sceptick, Act. 26. 8. Why should it be thought an impossible thing that God should raise the dead? Since we see he has effectually done it in the Person of Christ,
and why should we think they can now hold us? He that could break them off from himself, can he not dissolve ours too? Let me then put Saint Paul is question to the most doubting Sceptic, Act. 26. 8. Why should it be Thought an impossible thing that God should raise the dead? Since we see he has effectually done it in the Person of christ,
For what is Nature its self but a continual Resurrection? We may see it every Day in a perpetual orderly Succession of Nights and Days, in the Setting and Rising of the Sun, in Winter and Spring.
For what is Nature its self but a continual Resurrection? We may see it every Day in a perpetual orderly Succession of Nights and Days, in the Setting and Rising of the Sun, in Winter and Spring.
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as Clement and Tertullian use as an argument to prove the Resurrection;) the Seed corrupted in the Earth, and thence springing up into a full Ear, our Lord's and St. Paul 's instances, all Emblems, or rather Demonstrations of it.
as Clement and Tertullian use as an argument to prove the Resurrection;) the Seed corrupted in the Earth, and thence springing up into a full Ear, our Lord's and Saint Paul is instances, all Emblems, or rather Demonstrations of it.
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And shall not God be able to change our vile Bodies, and make them like unto his glorious Body? And when he has turn'd Men into destruction, to say, Come again ye Children of Men.
And shall not God be able to change our vile Bodies, and make them like unto his glorious Body? And when he has turned Men into destruction, to say, Come again you Children of Men.
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If the Disputer of this World, the conceited Rationalist should deny a possibility of a return from a privation to a habit, a re-production of the same thing once corrupted;
If the Disputer of this World, the conceited Rationalist should deny a possibility of a return from a privation to a habit, a reproduction of the same thing once corrupted;
Let me ask him, why that God who created our Bodies out of nothing, cannot be able to recall them out of something? For since even Philosophy its self will grant, that in every dissolution the parts dissolved doe not perish, the Materials still continuing;
Let me ask him, why that God who created our Bodies out of nothing, cannot be able to Recall them out of something? For since even Philosophy its self will grant, that in every dissolution the parts dissolved do not perish, the Materials still Continuing;
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and shall not the great Creator be able to doe as much here, to re-unite what he has severed, having still reserved the loose scattered pieces and fragments? The separation of our Bodies and Souls by death, as 'twas violent;
and shall not the great Creator be able to do as much Here, to reunite what he has severed, having still reserved the lose scattered Pieces and fragments? The separation of our Bodies and Souls by death, as 'twas violent;
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witness their great care before their death, to have their Bones carried away by the Children of Israel out of Egypt, that they might be buried in Abraham 's Field;
witness their great care before their death, to have their Bones carried away by the Children of Israel out of Egypt, that they might be buried in Abraham is Field;
since God's Word clearly tells us, That Christ is our Resurrection and our Life, Joh. 11. 25. and that our life, which is now hid with him in God, shall one day be revealed, Colos. 3. 3. That God is not the God of the dead,
since God's Word clearly tells us, That christ is our Resurrection and our Life, John 11. 25. and that our life, which is now hid with him in God, shall one day be revealed, Colos 3. 3. That God is not the God of the dead,
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and our dry bones to gather together, as in Ezekiel 's Vision, ch. 37. He that calleth all the Stars by their names, knows his by name, (for their names are written in Heaven, ) and will call them by their names as he did Lazarus, bid them come forth, and by bidding enable them to doe so, in spight of all their bands.
and our dry bones to gather together, as in Ezekielem is Vision, changed. 37. He that calls all the Stars by their names, knows his by name, (for their names Are written in Heaven,) and will call them by their names as he did Lazarus, bid them come forth, and by bidding enable them to do so, in spite of all their bans.
Now that we may be of the number, and partake of the lot of these happy ones, we must hear Christ's voice here, calling us to repentance and newness of life, that we may hear that with comfort which shall hereafter call us to Judgment,
Now that we may be of the number, and partake of the lot of these happy ones, we must hear Christ's voice Here, calling us to Repentance and newness of life, that we may hear that with Comfort which shall hereafter call us to Judgement,
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and be able to answer it with joy and confidence, Here we are. Let us be sure of our part in the first Resurrection, that the second death may have no power over us.
and be able to answer it with joy and confidence, Here we Are. Let us be sure of our part in the First Resurrection, that the second death may have no power over us.
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The former shall have NONLATINALPHABET the latter only, NONLATINALPHABET Sinners shall arise, but the godly be quickned. How happy would it be for wicked Men, if they should never have been born,
The former shall have the latter only, Sinners shall arise, but the godly be quickened. How happy would it be for wicked Men, if they should never have been born,
or should never rise again, since they shall rise no otherwise than as drowsie Malefactors, who lying down with their Sentence, are afterwards awakened to be set on the Rack.
or should never rise again, since they shall rise no otherwise than as drowsy Malefactors, who lying down with their Sentence, Are afterwards awakened to be Set on the Rack.
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now that the summ is fully satisfied, what danger can there be of a discharged debt? Or is it the Wrath of God thou dreadest? Wherefore is that but for Sin? And if thy Sin be defrayed, that quarrel is at an end;
now that the sum is Fully satisfied, what danger can there be of a discharged debt? Or is it the Wrath of God thou dreadest? Wherefore is that but for since? And if thy since be defrayed, that quarrel is At an end;
Who is he that condemneth? It is Christ that died, yea rather that is risen again, Rom. 8. 34. Lastly, Is it Death that affrights thee? Behold thy Saviour overcoming Death by dying,
Who is he that Condemneth? It is christ that died, yea rather that is risen again, Rom. 8. 34. Lastly, Is it Death that affrights thee? Behold thy Saviour overcoming Death by dying,
'Twas no more between God and Moses, but go up and dye, as 'twas said to another Prophet, up and eat. Ever since our Lord has swallow'd death up in victory, our Tombs become Death's Graves more than ours.
'Twas not more between God and Moses, but go up and die, as 'twas said to Another Prophet, up and eat. Ever since our Lord has swallowed death up in victory, our Tombs become Death's Graves more than ours.
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Nay, when these Temples of the Holy Ghost we carry about us are dissolved, he will so build them up, that as it was said of the first and second Jewish Temples, Haggai 2. 9. the glory of our latter houses shall be greater than that of the former.
Nay, when these Temples of the Holy Ghost we carry about us Are dissolved, he will so built them up, that as it was said of the First and second Jewish Temples, Chaggai 2. 9. the glory of our latter houses shall be greater than that of the former.
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So when we hear that Christ, our elder Brother, the first-begotten from the dead, is alive too, let us take courage, go and find him out, seek him not in the Grave, ( He is not there, he is risen; and why should we seek the living among the dead? ) but in Heaven, where he now is;
So when we hear that christ, our elder Brother, the Firstbegotten from the dead, is alive too, let us take courage, go and find him out, seek him not in the Grave, (He is not there, he is risen; and why should we seek the living among the dead?) but in Heaven, where he now is;
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yet in regard of the constant vertue and benefit of his Death and Passion, he may be said to dye daily for us, who receive him worthily in the Blessed Sacrament.
yet in regard of the constant virtue and benefit of his Death and Passion, he may be said to die daily for us, who receive him worthily in the Blessed Sacrament.
Dye with him unto sin, that we may live unto God through him, Rom. 6. 9, 10. Let us feed on him by Faith, flock like true Eagles to his Holy Carcass, and eat thereof that we may live.
Die with him unto since, that we may live unto God through him, Rom. 6. 9, 10. Let us feed on him by Faith, flock like true Eagles to his Holy Carcase, and eat thereof that we may live.
Whoso eateth my flesh, and drinketh my bloud, hath Eternal life, (is even now in possession of it,) and I will raise him up at the last day, says Christ himself, Joh. 6. 54. The very touch of the Prophet Elias's bones, Ecclesiasticus 48. 5. could raise up a dead Man to a Temporal;
Whoso Eateth my Flesh, and Drinketh my blood, hath Eternal life, (is even now in possession of it,) and I will raise him up At the last day, Says christ himself, John 6. 54. The very touch of the Prophet Elias's bones, Ecclesiasticus 48. 5. could raise up a dead Man to a Temporal;
and shall not the sense and application of Christ crucified be able to quicken us, who are dead in trespasses and sins, to a spiritual and immortal Life? O let us then be planted with him in the likeness of his Death, that we may be also in the likeness of his Resurrection, Rom. 6. 5. Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the Sheep, through the bloud of the Everlasting Covenant, make you perfect in every good work to doe his Will, working in you that which is well-pleasing in his sight, through Jesus Christ:
and shall not the sense and application of christ Crucified be able to quicken us, who Are dead in Trespasses and Sins, to a spiritual and immortal Life? O let us then be planted with him in the likeness of his Death, that we may be also in the likeness of his Resurrection, Rom. 6. 5. Now the God of peace, that brought again from the dead our Lord jesus, that great Shepherd of the Sheep, through the blood of the Everlasting Covenant, make you perfect in every good work to do his Will, working in you that which is Well-pleasing in his sighed, through jesus christ:
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They had had the happy advantage of beholding his glorious Miracles, wrought by his All-powerfull Voice, in the cure of Diseases, in the confusion of Devils,
They had had the happy advantage of beholding his glorious Miracles, wrought by his All-powerful Voice, in the cure of Diseases, in the confusion of Devils,
They had heard those his ravishing Discourses, which forc'd his most implacable Enemies, in spight of all their prejudice against Him, to confess, That never Man spake as He did:
They had herd those his ravishing Discourses, which forced his most implacable Enemies, in spite of all their prejudice against Him, to confess, That never Man spoke as He did:
And now unless we can suppose them void of all natural affection and humanity, they must needs have been highly concern'd to hear that He was to leave them.
And now unless we can suppose them void of all natural affection and humanity, they must needs have been highly concerned to hear that He was to leave them.
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Upon all which accounts, our Lord Himself pronounceth them Blessed above those Prophets and Righteous Men, who wanted such advantages, Mat. 13. 16, 17. Blessed then they were in this, as well as other respects;
Upon all which accounts, our Lord Himself pronounceth them Blessed above those prophets and Righteous Men, who wanted such advantages, Mathew 13. 16, 17. Blessed then they were in this, as well as other respects;
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and therefore by how much the enjoyment of Christ's presence was beneficial unto them, by so much the more was the very apprehension of losing Him harsh and unpleasing:
and Therefore by how much the enjoyment of Christ's presence was beneficial unto them, by so much the more was the very apprehension of losing Him harsh and unpleasing:
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And how could it be, but that these Children of the Bridegroom should mourn when the Bridegroom was to be taken from them? This sole Consideration was enough to beget sorrow in them;
And how could it be, but that these Children of the Bridegroom should mourn when the Bridegroom was to be taken from them? This sole Consideration was enough to beget sorrow in them;
but there were other Circumstances which help'd to fill up the measure of it; and the chiefest this, That He was to forsake them in their greatest needs:
but there were other circumstances which helped to fill up the measure of it; and the chiefest this, That He was to forsake them in their greatest needs:
nay, the time was now coming, That whosoever should kill them, should think that he did God good service, v. 2. So that to lose a friend, such a friend and at such a time, was a very uncomfortable prospect,
nay, the time was now coming, That whosoever should kill them, should think that he did God good service, v. 2. So that to loose a friend, such a friend and At such a time, was a very uncomfortable prospect,
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but he presently suggests, Be it far from thee, O Lord, Matth. 16. 21, 22. And while He and the rest of the Disciples here were possessed with Carnal thoughts,
but he presently suggests, Be it Far from thee, Oh Lord, Matthew 16. 21, 22. And while He and the rest of the Disciples Here were possessed with Carnal thoughts,
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and the cause of his absence, if well understood, would raise a joy in them above their present sorrow; since his going away for a time was only to prepare a place for them to all Eternity, where He and they should one day so meet,
and the cause of his absence, if well understood, would raise a joy in them above their present sorrow; since his going away for a time was only to prepare a place for them to all Eternity, where He and they should one day so meet,
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In the mean while He assures them, That he would not leave them comfortless, but after his departure send one from Heaven who should more than supply the defect of his Presence on Earth,
In the mean while He assures them, That he would not leave them comfortless, but After his departure send one from Heaven who should more than supply the defect of his Presence on Earth,
A truth, which though never so ungratefull, yet being profitable, they must hear, and that from the mouth of Truth it self: Nevertheless, I tell you, &c. In the handling of which words, I shall briefly and plainly discourse of these following Heads:
A truth, which though never so ungrateful, yet being profitable, they must hear, and that from the Mouth of Truth it self: Nevertheless, I tell you, etc. In the handling of which words, I shall briefly and plainly discourse of these following Heads:
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and that not only to the Apostles, but to all faithfull Believers, by representing to you the infinite Benefits we and all the Faithfull do reap by his coming. Of these in their order: and,
and that not only to the Apostles, but to all faithful Believers, by representing to you the infinite Benefits we and all the Faithful do reap by his coming. Of these in their order: and,
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Which is so true, that till the Holy Ghost came down upon the Apostles, and appeared in cloven tongues as of fire on their heads, the knowledge of him was very imperfect;
Which is so true, that till the Holy Ghost Come down upon the Apostles, and appeared in cloven tongues as of fire on their Heads, the knowledge of him was very imperfect;
It being reported of some, (who had been baptized into John's baptism, ) Act. 19. that they had not so much as heard whether there were any Holy Ghost;
It being reported of Some, (who had been baptised into John's Baptism,) Act. 19. that they had not so much as herd whither there were any Holy Ghost;
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not that they had never heard any thing at all of his Being, (having been baptized by John, who had seen him descend upon Christ at his baptism in the visible shape of a Dove, Mat. 3. Joh. 1.) but that they had not yet been so throughly acquainted with his Gifts and Graces, as afterwards they were.
not that they had never herd any thing At all of his Being, (having been baptised by John, who had seen him descend upon christ At his Baptism in the visible shape of a Dove, Mathew 3. John 1.) but that they had not yet been so thoroughly acquainted with his Gifts and Graces, as afterwards they were.
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And so here in the Text, where there is such a manifest discovery both of his Person and Godhead, that none but an Arrian or a Macedonian; none but He that resists, can doubt of his Existence.
And so Here in the Text, where there is such a manifest discovery both of his Person and Godhead, that none but an Arrian or a Macedonian; none but He that resists, can doubt of his Existence.
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Taking therefore this truth for granted, I shall only speak to his Office, described here by the word NONLATINALPHABET which signifies two things: 1. A Comforter. 2. An Advocate.
Taking Therefore this truth for granted, I shall only speak to his Office, described Here by the word which signifies two things: 1. A Comforter. 2. an Advocate.
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1. A Comforter; and such He was to be, 1. To the Apostles themselves. 2. To the whole Church. 3. To each faithfull Believer. 1. To the Apostles themselves:
1. A Comforter; and such He was to be, 1. To the Apostles themselves. 2. To the Whole Church. 3. To each faithful Believer. 1. To the Apostles themselves:
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The Holy Ghost should both enlighten their Understandings, and dispell their Fears; Being endewed with power from on high, Afflictions themselves should prove Consolations unto them;
The Holy Ghost should both enlighten their Understandings, and dispel their Fears; Being endued with power from on high, Afflictions themselves should prove Consolations unto them;
as we find they did, Act. 5. 41. when departing from the presence of the Counsel, they rejoyced, and that with joy unspeakable, that they were counted worthy to suffer shame for Christ's Name.
as we find they did, Act. 5. 41. when departing from the presence of the Counsel, they rejoiced, and that with joy unspeakable, that they were counted worthy to suffer shame for Christ's Name.
Nothing to be heard but Thunder, and the Trump of an Angel; insomuch that Moses himself trembled and quaked; Such an Appearance suiting well with the Promulgation of the Law,
Nothing to be herd but Thunder, and the Trump of an Angel; insomuch that Moses himself trembled and quaked; Such an Appearance suiting well with the Promulgation of the Law,
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'Twas not such a Wind as God came to Elijah in, which rent the Mountains and brake the Rocks in pieces. The motions of the Holy Spirit are not violent.
'Twas not such a Wind as God Come to Elijah in, which rend the Mountains and brake the Rocks in Pieces. The motions of the Holy Spirit Are not violent.
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The Oeconomy of the Divine Spirit was to be an Oeconomy of Sweetness and Consolation to the Church, becoming the Gospel of Peace and the God of all Consolation.
The Oeconomy of the Divine Spirit was to be an Oeconomy of Sweetness and Consolation to the Church, becoming the Gospel of Peace and the God of all Consolation.
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Hence He is said to seal them unto the day of their Redemption, Ephes. 4. 30. To be the Earnest of their heavenly Inheritance, and to make them fore-tast the joys of Heaven here on Earth.
Hence He is said to seal them unto the day of their Redemption, Ephesians 4. 30. To be the Earnest of their heavenly Inheritance, and to make them foretaste the Joys of Heaven Here on Earth.
What comfort, what ravishing joys does he still raise in the Souls of all the Faithfull, by the apprehension and sense he gives them of the Love of God,
What Comfort, what ravishing Joys does he still raise in the Souls of all the Faithful, by the apprehension and sense he gives them of the Love of God,
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working so upon their Understandings, by the clearness and evidence of those Reasons he proposeth, that they are not able to resist or stand out against the force of his Demonstrations;
working so upon their Understandings, by the clearness and evidence of those Reasons he Proposeth, that they Are not able to resist or stand out against the force of his Demonstrations;
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They receive the Holy Ghost's Inspirations without the least astonishment or discomposure, while he gently glides and descends into them like rain into a fleece of wool, in the Prophet David 's expression, Psal. 72. 6.
They receive the Holy Ghost's Inspirations without the least astonishment or discomposure, while he gently glides and descends into them like rain into a fleece of wool, in the Prophet David is expression, Psalm 72. 6.
Now the Spirit does so by justifying our Persons and pleading our Causes against the Accusations of our Spiritual Enemies, 1. Against the Severity of God's Law,
Now the Spirit does so by justifying our Persons and pleading our Causes against the Accusations of our Spiritual Enemies, 1. Against the Severity of God's Law,
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and doth not only load our Sins upon our Consciences, but farther endeavoureth to exclude us from the benefit of Christ, by charging us with Impenitency and Unbelief.
and does not only load our Sins upon our Consciences, but farther endeavoureth to exclude us from the benefit of christ, by charging us with Impenitency and Unbelief.
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Here the Spirit enableth us to clear our selves against this Father of lyes, to secure our Title to Heaven against the Sophistical Exceptions of this our subtle Adversary;
Here the Spirit enableth us to clear our selves against this Father of lies, to secure our Title to Heaven against the Sophistical Exceptions of this our subtle Adversary;
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and when by Temptations our Eye is dimmed, or by the mixture of Corruptions our Evidences defaced, he, by his Skill, helpeth our infirmities, and bringeth those things which are blotted out and forgotten, into our remembrance again, Joh. 14. 26. He admonisheth and directeth us his Clients how to order and solicit our own business, what Evidences to produce,
and when by Temptations our Eye is dimmed, or by the mixture of Corruptions our Evidences defaced, he, by his Skill, Helpeth our infirmities, and brings those things which Are blotted out and forgotten, into our remembrance again, John 14. 26. He Admonisheth and directeth us his Clients how to order and solicit our own business, what Evidences to produce,
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not in such a manner as Christ is said to doe, whom St. John also calls NONLATINALPHABET our Advocate with the Father, 1 Joh. 2. 1. For as much as that Bloud which He shed for us on the Cross speaks for us better things than that of Abel, and continually pleads our Pardon before the Tribunal of God;
not in such a manner as christ is said to do, whom Saint John also calls our Advocate with the Father, 1 John 2. 1. For as much as that Blood which He shed for us on the Cross speaks for us better things than that of Abel, and continually pleads our Pardon before the Tribunal of God;
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but the Holy Ghost is said to make intercession for us with groanings which cannot be uttered, because he stirreth us up to Prayer, prompting and teaching us also how to pray as we ought to doe in all our Necessities:
but the Holy Ghost is said to make Intercession for us with groanings which cannot be uttered, Because he stirs us up to Prayer, prompting and teaching us also how to pray as we ought to do in all our Necessities:
And we know how that God in all Ages did by the mouths of Infants maintain his Truths, to the shame and confusion of Tyrants, who endeavour'd to suppress them.
And we know how that God in all Ages did by the mouths of Infants maintain his Truths, to the shame and confusion of Tyrants, who endeavoured to suppress them.
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Was not the Holy Ghost given to the Jewish Church before the coming of Christ? Did He not comfort and support them under a long and tedious expectation of his appearance? Was He not then a Teacher of the Faithfull? and when that Cloud of Witnesses suffered for the Cause of the God of Jacob, when they were sawn in pieces and stoned, was not the Holy Ghost their Advocate as well as the Martyrs under the Gospel? Did He not speak by the Mouth of Daniel, when cast to the Lions,
Was not the Holy Ghost given to the Jewish Church before the coming of christ? Did He not Comfort and support them under a long and tedious expectation of his appearance? Was He not then a Teacher of the Faithful? and when that Cloud of Witnesses suffered for the Cause of the God of Jacob, when they were sawn in Pieces and stoned, was not the Holy Ghost their Advocate as well as the Martyrs under the Gospel? Did He not speak by the Mouth of daniel, when cast to the Lions,
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and of the three Children who chanted out the Praises of God in the midst of the flames of the firey furnace? How then does our Lord say here, If I go not away, the Comforter will not come to you, since,
and of the three Children who chanted out the Praises of God in the midst of the flames of the firy furnace? How then does our Lord say Here, If I go not away, the Comforter will not come to you, since,
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so many Ages before, He was come, and as a Comforter too? For Resolution hereof, we are to observe, That although the Three Persons of the Blessed Trinity be equally the Principles of all those Acts they produce without, according to the received Maxim of the Schools;
so many Ages before, He was come, and as a Comforter too? For Resolution hereof, we Are to observe, That although the Three Persons of the Blessed Trinity be equally the Principles of all those Acts they produce without, according to the received Maxim of the Schools;
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as to Abraham, Jacob and Joshua, (being a kind of Essay or Prelude to his Incarnation,) and the Holy Ghost did then also impart some degree of Efficacy to the Faithfull.
as to Abraham, Jacob and joshua, (being a kind of Essay or Prelude to his Incarnation,) and the Holy Ghost did then also impart Some degree of Efficacy to the Faithful.
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Differing herein from the other two, That in the two first Dispensations Men's senses were usually affected with some extraordinary, miraculous and sensible Objects;
Differing herein from the other two, That in the two First Dispensations Men's Senses were usually affected with Some extraordinary, miraculous and sensible Objects;
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God the Father shewing himself in a Cloud and Pillar of Fire; giving out his Oracles from between the Cherubins; consuming the burnt-offerings with Fire from Heaven,
God the Father showing himself in a Cloud and Pillar of Fire; giving out his Oracles from between the Cherubim; consuming the Burnt offerings with Fire from Heaven,
and filling the Sanctuary with his Glory: And the Son of God conversing so familiarly with Men, that it made St. John say, That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon,
and filling the Sanctuary with his Glory: And the Son of God conversing so familiarly with Men, that it made Saint John say, That which was from the beginning, which we have herd, which we have seen with our eyes, which we have looked upon,
As for Knowledge, it was so weak and imperfect under the Ancient Oeconomy, that in respect of that our Lord preferrs the least in the Kingdom of Heaven, i. e.
As for Knowledge, it was so weak and imperfect under the Ancient Oeconomy, that in respect of that our Lord prefers the least in the Kingdom of Heaven, i. e.
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such was the very Apostle's fancy of him, and that even after his Resurrection, Act. 1. The ineffable Mystery of the Trinity, that of Godliness, which without controversie is great, God manifested in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the World, received up into Glory, were then all riddle.
such was the very Apostle's fancy of him, and that even After his Resurrection, Act. 1. The ineffable Mystery of the Trinity, that of Godliness, which without controversy is great, God manifested in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the World, received up into Glory, were then all riddle.
as he did after our Lord's departure, which is the Third thing proposed ▪ But before I enter upon this subject, I shall first take notice of the sender of Him, which our Lord says was Himself.
as he did After our Lord's departure, which is the Third thing proposed ▪ But before I enter upon this Subject, I shall First take notice of the sender of Him, which our Lord Says was Himself.
Christ had before told his Disciples, That He would pray the Father that He would send them another Comforter, Joh. 14. 16. & v. 26. That the Father would send Him in his Name. But chap. 15. 26. (as here in the Text) He takes it upon Himself to send him;
christ had before told his Disciples, That He would pray the Father that He would send them Another Comforter, John 14. 16. & v. 26. That the Father would send Him in his Name. But chap. 15. 26. (as Here in the Text) He Takes it upon Himself to send him;
The only difference being this, That the Holy Ghost is sent by the Father as from Him, who hath, by the Original Communication, a right of Mission, which denotes only distinction of Order:
The only difference being this, That the Holy Ghost is sent by the Father as from Him, who hath, by the Original Communication, a right of Mission, which denotes only distinction of Order:
and if his Coming depended on the Son's going away, and sending Him after he was gone, He cannot be the Son, who therefore departed that He might send Him.
and if his Coming depended on the Son's going away, and sending Him After he was gone, He cannot be the Son, who Therefore departed that He might send Him.
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And surely if the Son have the same right of Mission with the Father, as we learn from the Text, he must be acknowledged to have the same Essence with him too.
And surely if the Son have the same right of Mission with the Father, as we Learn from the Text, he must be acknowledged to have the same Essence with him too.
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and so the exchange must needs have been to the Apostle's loss, and not, as Christ himself had told them it should prove, to their benefit and advantage? St. Augustine 's Prayer then was not impertinent;
and so the exchange must needs have been to the Apostle's loss, and not, as christ himself had told them it should prove, to their benefit and advantage? Saint Augustine is Prayer then was not impertinent;
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Nor is it any diminution to the Deity of the Holy Ghost, that He is said here to be sent by the Son. These Expressions, To be sent, or, To come, and the like, being not Expressions of disparagement;
Nor is it any diminution to the Deity of the Holy Ghost, that He is said Here to be sent by the Son. These Expressions, To be sent, or, To come, and the like, being not Expressions of disparagement;
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That God the Father should draw us to his Son, Joh. 6. 44. 2dly, That God the Son should instruct us, chap. 17. 6, 8. And, 3dly, That God the Holy Ghost should assist and establish us in all Truth;
That God the Father should draw us to his Son, John 6. 44. 2dly, That God the Son should instruct us, chap. 17. 6, 8. And, 3dly, That God the Holy Ghost should assist and establish us in all Truth;
And so the whole Work of our Redemption should be ascribed to the Father as electing; To the Son as consummating; and to the Holy Ghost as applying it:
And so the Whole Work of our Redemption should be ascribed to the Father as electing; To the Son as consummating; and to the Holy Ghost as applying it:
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It was the design of his Spirit to imprint his Image in their Hearts, which consisted in true holiness and righteousness: But how could that Image be imprinted on them, till they were first adopted his Children? Or how could they be owned for his Children, but in and through Christ his only begotten and beloved Son? That Peace, which his Holy Spirit brings into and settles in our Consciences, is founded in that other which our Mediator hath procured and merited for us by his Death and Sufferings;
It was the Design of his Spirit to imprint his Image in their Hearts, which consisted in true holiness and righteousness: But how could that Image be imprinted on them, till they were First adopted his Children? Or how could they be owned for his Children, but in and through christ his only begotten and Beloved Son? That Peace, which his Holy Spirit brings into and settles in our Consciences, is founded in that other which our Mediator hath procured and merited for us by his Death and Sufferings;
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When our Lord had ascended up on high, and had led Captivity captive, then was it a proper time for him to give gifts unto men; and among the rest of his Gifts, the Fountain and Giver of all Gifts and Graces, the Holy Spirit it self.
When our Lord had ascended up on high, and had led Captivity captive, then was it a proper time for him to give Gifts unto men; and among the rest of his Gifts, the Fountain and Giver of all Gifts and Graces, the Holy Spirit it self.
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so long as he continued in that low state and condition? But they were now quite taken away by the descent of the Holy Ghost, which he had so often promised to send after his departure;
so long as he continued in that low state and condition? But they were now quite taken away by the descent of the Holy Ghost, which he had so often promised to send After his departure;
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when they saw him, who was made a little lower than the Angels, (nay, who had appeared on Earth lower than the lowest of Men,) for the suffering of death, crowned with such glory and honour:
when they saw him, who was made a little lower than the Angels, (nay, who had appeared on Earth lower than the lowest of Men,) for the suffering of death, crowned with such glory and honour:
And how can we but adore Him as God, when we now behold Him, that once stood before Herod and Pilate as a criminal, exalted above all the Kings and Potentates of the Earth, whose pride and glory now it is to be his Disciples, to doe him homage,
And how can we but adore Him as God, when we now behold Him, that once stood before Herod and Pilate as a criminal, exalted above all the Kings and Potentates of the Earth, whose pride and glory now it is to be his Disciples, to do him homage,
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Had he still remained here below, he had been lookt upon as no better than what the Arrians once styled Him, NONLATINALPHABET But now his Godhead is as visible to each Christian,
Had he still remained Here below, he had been looked upon as no better than what the Arians once styled Him, But now his Godhead is as visible to each Christian,
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the Spirit of God, whom He sent down, having born witness to Him in all those wonderfull Signs and Miracles that were wrought by his Apostles through his Name.
the Spirit of God, whom He sent down, having born witness to Him in all those wonderful Signs and Miracles that were wrought by his Apostles through his Name.
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Christ's stay here would have been a lett to the manifestation of his Godhead also, which appearing in those many great signs and wonders done by Him, had not our Lord gone away, those glorious Works would in all probability have been wholly ascribed unto him;
Christ's stay Here would have been a let to the manifestation of his Godhead also, which appearing in those many great Signs and wonders done by Him, had not our Lord gone away, those glorious Works would in all probability have been wholly ascribed unto him;
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4. A fourth reason of the necessity of Christ's departure, respects his Apostles and all other his Disciples. 1. His Apostles, who we know were to be sent abroad into all Coasts, to be dispersed over the whole Earth to preach the Gospel,
4. A fourth reason of the necessity of Christ's departure, respects his Apostles and all other his Disciples. 1. His Apostles, who we know were to be sent abroad into all Coasts, to be dispersed over the Whole Earth to preach the Gospel,
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He could not have been with St. James at Jerusalem, and St. John at Ephesus, whatever Ubiquitaries, Papists or Lutherans, say to the contrary, in flat contradiction to all Philosophy and Scripture too, which allows not this priviledge to Christ's Body now glorified;
He could not have been with Saint James At Jerusalem, and Saint John At Ephesus, whatever Ubiquitaries, Papists or Lutherans, say to the contrary, in flat contradiction to all Philosophy and Scripture too, which allows not this privilege to Christ's Body now glorified;
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Whom the Heavens must receive, saith St. Peter, untill the times of Restitution of all things, Act. 3. 21. There He must be till He comes to fetch us to Him;
Whom the Heavens must receive, Says Saint Peter, until the times of Restitution of all things, Act. 3. 21. There He must be till He comes to fetch us to Him;
and when He promised his Apostles to be with them, always even to the end of the World, Mat. 28. 20. He meant no otherwise than by his Holy Spirit, who should comfort and guide them into all Truth.
and when He promised his Apostles to be with them, always even to the end of the World, Mathew 28. 20. He meant no otherwise than by his Holy Spirit, who should Comfort and guide them into all Truth.
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which cannot be affirmed of our Lord's bodily Presence. 2. Besides, had this manner of Christ's Presence been possible, without confounding the Properties of his humane and divine Nature;
which cannot be affirmed of our Lord's bodily Presence. 2. Beside, had this manner of Christ's Presence been possible, without confounding the Properties of his humane and divine Nature;
If they had hitherto known Christ after the flesh, 'twas fit that henceforth they should thus know him no more; And so 'tis for all Christians too, who so long as they should stand affected in like sort as the Apostles here were, would, no doubt, run into the same error with them,
If they had hitherto known christ After the Flesh, 'twas fit that henceforth they should thus know him no more; And so it's for all Christians too, who so long as they should stand affected in like sort as the Apostles Here were, would, no doubt, run into the same error with them,
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and yet believe, Joh. 20. 19. Better it is for us to look to those things that are not seen, than to those that are seen. The time will come when it shall be our chiefest happiness to see our Redeemer, as Job says, with these fleshly Eyes we carry about us:
and yet believe, John 20. 19. Better it is for us to look to those things that Are not seen, than to those that Are seen. The time will come when it shall be our chiefest happiness to see our Redeemer, as Job Says, with these fleshly Eyes we carry about us:
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If Christ leave us, if he withdraw his spiritual Presence from us, shall we not then fall into Sin? And can that be expedient for any one of us? It is good that I have been in trouble,
If christ leave us, if he withdraw his spiritual Presence from us, shall we not then fallen into since? And can that be expedient for any one of us? It is good that I have been in trouble,
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for before I was troubled I went wrong, says David, Psal. 119. 67. But is it good for any of us to fall into Sin? If I should say so, I have St. Augustine 's warrant for it, Audeo dicere, I dare affirm, says that Father, Expedit superbo, ut incidat in peccatum;
for before I was troubled I went wrong, Says David, Psalm 119. 67. But is it good for any of us to fallen into since? If I should say so, I have Saint Augustine is warrant for it, Audeo dicere, I Dare affirm, Says that Father, Expedit superbo, ut incidat in peccatum;
It is not amiss sometimes for a proud Man to fall (with David and Peter ) into some notorious Sin, to fill his Face with shame, and to teach him Humility;
It is not amiss sometime for a proud Man to fallen (with David and Peter) into Some notorious since, to fill his Face with shame, and to teach him Humility;
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He will come to none, rest on none, nor give grace to none but to the humble. In all respects then we see how expedient it is that Christ should leave us;
He will come to none, rest on none, nor give grace to none but to the humble. In all respects then we see how expedient it is that christ should leave us;
and that we should prepare our selves, too for that better place he hath prepared for us, by withdrawing our Thoughts and Affections from that we now are in.
and that we should prepare our selves, too for that better place he hath prepared for us, by withdrawing our Thoughts and Affections from that we now Are in.
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Nor ought we to be troubled, but rather to rejoyce, that Christ, our forerunner, is gone before to take possession of a heavenly place for us in his flesh;
Nor ought we to be troubled, but rather to rejoice, that christ, our forerunner, is gone before to take possession of a heavenly place for us in his Flesh;
That without his Ascension-day there had been no Pentecost for us, and so we should have wanted our Comforter and all those inestimable Blessings He brings along with Him. 1. For had He not come, the work of our Salvation had been but half done.
That without his Ascension day there had been no Pentecost for us, and so we should have wanted our Comforter and all those inestimable Blessings He brings along with Him. 1. For had He not come, the work of our Salvation had been but half done.
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'Tis true indeed that our Lord, just as he breathed out his Soul on the Cross, did pronounce a Consummatum est; and if we consider the Work it self, he compleated all he came to doe for us here below, (for he exactly performed the part of a Mediator, by putting an end to all the Ceremonies of the Law which prefigured Him,) but in regard of us,
It's true indeed that our Lord, just as he breathed out his Soul on the Cross, did pronounce a Consummatum est; and if we Consider the Work it self, he completed all he Come to do for us Here below, (for he exactly performed the part of a Mediator, by putting an end to all the Ceremonies of the Law which prefigured Him,) but in regard of us,
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Christ is the Mediator of the New Testament, Heb. 9. 15. But the Administration is the Spirit's, 1 Cor. 12. 11. And without that the Testament is of no advantage. 3. Besides, to make our Estate good, is required Investiture:
christ is the Mediator of the New Testament, Hebrew 9. 15. But the Administration is the Spirit's, 1 Cor. 12. 11. And without that the Testament is of no advantage. 3. Beside, to make our Estate good, is required Investiture:
yet what would this advantage us without Livery and Seizin, which the same Apostle calls The Earnest of the Spirit? 2 Cor. 5. 5. Lastly, What are we at all the better for what Christ did for us,
yet what would this advantage us without Livery and Seizin, which the same Apostle calls The Earnest of the Spirit? 2 Cor. 5. 5. Lastly, What Are we At all the better for what christ did for us,
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For he that hath not Christ's Spirit, is none of his, Rom. 8. 9. and then Christ will profit him nothing. From whence it plainly appears, That what the Father and the Son did for us, could not be compleat or available without the concurrence of the Holy Ghost:
For he that hath not Christ's Spirit, is none of his, Rom. 8. 9. and then christ will profit him nothing. From whence it plainly appears, That what the Father and the Son did for us, could not be complete or available without the concurrence of the Holy Ghost:
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For, first, without Holiness we cannot see God, who is therefore called Holy, because he is the cause of Holiness in us, his Office consisting in the sanctifying of us.
For, First, without Holiness we cannot see God, who is Therefore called Holy, Because he is the cause of Holiness in us, his Office consisting in the sanctifying of us.
That dispells their Darkness, enlightens their Understandings with the knowledge of God, and works in them an assent unto that which by the Word is propounded unto them.
That dispels their Darkness, enlightens their Understandings with the knowledge of God, and works in them an assent unto that which by the Word is propounded unto them.
According to his mercy he saveth us by the washing of Regeneration and renewing of the Holy Ghost, Tit. 3. 5. And, Except a man be born again of Water and the Holy Ghost, he cannot enter into the Kingdom of God, Joh. 3. 5. We are all at first defiled by the corruption of our Nature,
According to his mercy he Saveth us by the washing of Regeneration and renewing of the Holy Ghost, Tit. 3. 5. And, Except a man be born again of Water and the Holy Ghost, he cannot enter into the Kingdom of God, John 3. 5. We Are all At First defiled by the corruption of our Nature,
For by one Spirit we are all baptized into that one Body, 1 Cor. 12. 13. And hereby we know that God abideth in us by the Spirit which he hath given us, 1 Joh. 3. 24. Fifthly, Till we be assured of the Adoption of Sons, we have no comfort, no hope;
For by one Spirit we Are all baptised into that one Body, 1 Cor. 12. 13. And hereby we know that God Abideth in us by the Spirit which he hath given us, 1 John 3. 24. Fifthly, Till we be assured of the Adoption of Sons, we have no Comfort, no hope;
The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us, Rom. 5. 5. And the Spirit it self beareth witness with our Spirit, that we are the Children of God, Rom. 8. 16. who is therefore said to be the Pledge and the Earnest of our Inheritance. In a word;
The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us, Rom. 5. 5. And the Spirit it self bears witness with our Spirit, that we Are the Children of God, Rom. 8. 16. who is Therefore said to be the Pledge and the Earnest of our Inheritance. In a word;
No laver of Regeneration without renewing of the Holy Ghost, Tit. 3. 5. Not the Word, which without the Spirit would have proved but a killing letter: Not the Sacrament;
No laver of Regeneration without renewing of the Holy Ghost, Tit. 3. 5. Not the Word, which without the Spirit would have proved but a killing Letter: Not the Sacrament;
In giving whereof, He is said to give us all things, Mat. 7. 11. In whom we have a Teacher, to instruct, The Spirit of Truth, to lead us into all Truth, necessary for us;
In giving whereof, He is said to give us all things, Mathew 7. 11. In whom we have a Teacher, to instruct, The Spirit of Truth, to led us into all Truth, necessary for us;
Be sure not to resist Him by our Pride, quench Him by our Carnality, and so grieve Him who is our Comforter; if so, the following Verse here will tell us, That He can Reprove as well as Comfort. But on the other side;
Be sure not to resist Him by our Pride, quench Him by our Carnality, and so grieve Him who is our Comforter; if so, the following Verse Here will tell us, That He can Reprove as well as Comfort. But on the other side;
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A SERMON Preached on Michaelmas-day. HEB. I. 14. Are they not all ministring spirits, sent forth to minister for them, who shall be heirs of salvation?
A SERMON Preached on Michaelmas-day. HEBREW. I. 14. are they not all ministering spirits, sent forth to minister for them, who shall be Heirs of salvation?
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For what greater honour, next to the having Christ for our Brother, than that we should have such glorious Creatures as Angels for our Ministers? Their Nature, we know, places them above us,
For what greater honour, next to the having christ for our Brother, than that we should have such glorious Creatures as Angels for our Ministers? Their Nature, we know, places them above us,
While they behold his Face there, they cast a benign aspect on us here. These bright Morningstars do at the same time praise Him, and assist and guide us;
While they behold his Face there, they cast a benign aspect on us Here. These bright Morningstars do At the same time praise Him, and assist and guide us;
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Their Employment in Heaven does not exempt them from their Services on Earth, dividing them as it were between those two places, ever ascending and descending, i. e. perpetually employ'd in discharging their Duties to their Creator,
Their Employment in Heaven does not exempt them from their Services on Earth, dividing them as it were between those two places, ever ascending and descending, i. e. perpetually employed in discharging their Duties to their Creator,
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wherein the Apostle's design is to compare Christ with Angels, and to prove his Superiority over them, which He does by several Arguments taken. 1. From his Sonship:
wherein the Apostle's Design is to compare christ with Angels, and to prove his Superiority over them, which He does by several Arguments taken. 1. From his Sonship:
He God's Son by Eternal generation, These only by Creation and Resemblance, v. 2. 2. From his Name, more excellent than that of Angels, v. 4. 3. From the Worship peculiarly due to Him,
He God's Son by Eternal generation, These only by Creation and Resemblance, v. 2. 2. From his Name, more excellent than that of Angels, v. 4. 3. From the Worship peculiarly due to Him,
even from Angels themselves, v. 6. 4. From his being the Head of Angels, who, at best, are but his Ministring spirits, v. 7. 5. From his Kingly Authority over all Creatures, Men and Angels too, v. 8. 6. From his creating the Heavens and the Earth, which Angels neither did,
even from Angels themselves, v. 6. 4. From his being the Head of Angels, who, At best, Are but his Ministering spirits, v. 7. 5. From his Kingly authority over all Creatures, Men and Angels too, v. 8. 6. From his creating the Heavens and the Earth, which Angels neither did,
and to serve the necessities of his Chosen ones, in the question here put, Are they not all, &c. In which Words you may observe, 1. Something imply'd or suppos'd;
and to serve the necessities of his Chosen ones, in the question Here put, are they not all, etc. In which Words you may observe, 1. Something implied or supposed;
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and that is, Their Existence, Are they not, &c. The Apostle speaks of them as of persons really and actually subsisting. 2. Something plainly exprest;
and that is, Their Existence, are they not, etc. The Apostle speaks of them as of Persons really and actually subsisting. 2. Something plainly expressed;
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and those are four Particulars here mention'd: 1. The Essence or Nature of Angels; They are Spirits, i. e. intellectual, immortal and incorporeal Substances. 2. Their Office, Ministring spirits, and that without any reserve;
and those Are four Particulars Here mentioned: 1. The Essence or Nature of Angels; They Are Spirits, i. e. intellectual, immortal and incorporeal Substances. 2. Their Office, Ministering spirits, and that without any reserve;
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All of them such, none excepted, not the most glorious, not the most excellent of their Order. 3. Their Commission from God who sends them forth, deputing them their several Ministerial Charges and Employments. 4. The End or Design for which they are employ'd, viz. God's glory and the benefit of those who shall be heirs of Salvation.
All of them such, none excepted, not the most glorious, not the most excellent of their Order. 3. Their Commission from God who sends them forth, deputing them their several Ministerial Charges and Employments. 4. The End or Design for which they Are employed, viz. God's glory and the benefit of those who shall be Heirs of Salvation.
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And first, of the Existence or Being of Angels, suppos'd in the question, Are they not all, &c. 1. Since the Being of Angels is here suppos'd and taken for granted, one would think there should need no farther proof of it;
And First, of the Existence or Being of Angels, supposed in the question, are they not all, etc. 1. Since the Being of Angels is Here supposed and taken for granted, one would think there should need no farther proof of it;
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And 'tis strange that Divine Revelation should not be sufficient to settle this Truth among Christians, which Heathens by the dim light of Nature have so clearly discern'd.
And it's strange that Divine Revelation should not be sufficient to settle this Truth among Christians, which heathens by the dim Light of Nature have so clearly discerned.
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and we find them very curious in ranking and disposing them into their several Classes, and describing the Hierarchy of their NONLATINALPHABET with as much exactness, (I had almost said,
and we find them very curious in ranking and disposing them into their several Classes, and describing the Hierarchy of their with as much exactness, (I had almost said,
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there would want one main link in the Chain of Providence, had not the Divine Power made some Creatures purely Intellectual, such as might be a Mean between God and Man,
there would want one main link in the Chain of Providence, had not the Divine Power made Some Creatures purely Intellectual, such as might be a Mean between God and Man,
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the Scriptures every-where not only mentioning the Being of Angels, but giving us a clear account of their Creation, of their manifold Apparitions and Discoveries to Men on Earth, together with their several Actions and Operations;
the Scriptures everywhere not only mentioning the Being of Angels, but giving us a clear account of their Creation, of their manifold Apparitions and Discoveries to Men on Earth, together with their several Actions and Operations;
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Their Creation may be gathered, though it be not set down in express terms from the first and second Chapters of Genesis, where they are styl'd the Host of Heaven; an usual Title afforded to all Creatures in Scripture-language,
Their Creation may be gathered, though it be not Set down in express terms from the First and second Chapters of Genesis, where they Are styled the Host of Heaven; an usual Title afforded to all Creatures in Scripture-language,
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but in a more especial manner appropriated to Angels, as 'tis by the Psalmist, Psal. 148. 2. and most suitable to them in regard of their great Power and exact Order.
but in a more especial manner appropriated to Angels, as it's by the Psalmist, Psalm 148. 2. and most suitable to them in regard of their great Power and exact Order.
which he omits, not so much, as some would have it, to prevent Idolatry in the Israelites, who, had they known Angels, would have been apt to have ador'd them:
which he omits, not so much, as Some would have it, to prevent Idolatry in the Israelites, who, had they known Angels, would have been apt to have adored them:
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By the Word of the Lord were the Heavens made, and all the Host of them by the breath of his mouth, Psal. 33. 6. and clearer yet, Psal. 104. 4. He maketh his Angels spirits,
By the Word of the Lord were the Heavens made, and all the Host of them by the breath of his Mouth, Psalm 33. 6. and clearer yet, Psalm 104. 4. He makes his Angels spirits,
v. 4. tells us, That God made the Worlds, Colos. 1. 16. He explains the meaning of that expression by things visible and invisible; and these invisible things by Thrones, Dominions, Principalities and Powers, the usual Titles Angels are design'd by.
v. 4. tells us, That God made the World's, Colos 1. 16. He explains the meaning of that expression by things visible and invisible; and these invisible things by Thrones, Dominions, Principalities and Powers, the usual Titles Angels Are designed by.
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So void of all Reason, as well as of Religion, is that bold, or rather impudent, Assertion of the Author of the Leviathan, concerning the Creation of Angels, there is nothing delivered in Scripture.
So void of all Reason, as well as of Religion, is that bold, or rather impudent, Assertion of the Author of the Leviathan, Concerning the Creation of Angels, there is nothing Delivered in Scripture.
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But when the Gospel approacht, he visited them afresh with his Angels, before he visited them with his Son. Joseph, Mary, Zachary, the Shepherds, Mary Magdalen, the gazing Disciples at the Mount of Olives, Peter, Philip, Cornelius, St. Paul, St. John the Evangelist, were all blessed with the sight of them.
But when the Gospel approached, he visited them afresh with his Angels, before he visited them with his Son. Joseph, Marry, Zachary, the Shepherd's, Marry Magdalen, the gazing Disciples At the Mount of Olive, Peter, Philip, Cornelius, Saint Paul, Saint John the Evangelist, were all blessed with the sighed of them.
In succeeding times, 'tis also very credible what Ecclesiastical Writers report, That the good Angels were nowhit more sparing of their Presence for the comfort of Holy Martyrs and Confessors, who suffered for the Name of Christ.
In succeeding times, it's also very credible what Ecclesiastical Writers report, That the good Angels were nowhit more sparing of their Presence for the Comfort of Holy Martyrs and Confessors, who suffered for the Name of christ.
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Nor do I question but that those retired Saints too of the prime Ages of the Church had sometimes such heavenly Companions for the Consolation of their forced Solitude,
Nor do I question but that those retired Saints too of the prime Ages of the Church had sometime such heavenly Sodales for the Consolation of their forced Solitude,
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but that his Church being now setled in an ordinary way, has no need of any extraordinary ones, no more than the Israelites had of Manna when they were once got out of the Wilderness.
but that his Church being now settled in an ordinary Way, has no need of any extraordinary ones, no more than the Israelites had of Manna when they were once god out of the Wilderness.
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And yet notwithstanding their false play here, 'tis hard to say that all those instances which sober learned Men have given us of Modern Apparitions are utterly incredible.
And yet notwithstanding their false play Here, it's hard to say that all those instances which Sobrium learned Men have given us of Modern Apparitions Are utterly incredible.
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The frequent experience of later days gives in here its Evidence, and 'tis unreasonable wholly to reject it, there being no other reason but this to doe so, that our selves doe not see what others so peremptorily affirm they did, which were to call in question all that our own Eyes have not been witnesses to;
The frequent experience of later days gives in Here its Evidence, and it's unreasonable wholly to reject it, there being no other reason but this to do so, that our selves do not see what Others so peremptorily affirm they did, which were to call in question all that our own Eyes have not been Witnesses to;
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For that such Possessions have been and still are in the World, (though more frequent in our Saviour's time than ours) is as hard to deny as that there are Witchcrafts, which yet many will not allow of;
For that such Possessions have been and still Are in the World, (though more frequent in our Saviour's time than ours) is as hard to deny as that there Are Witchcrafts, which yet many will not allow of;
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And this once granted, as we must needs doe, unless we will contradict all credible sensible Experience, there will be no ground left to dispute the real Being of bad Angels, which is an Argument of equal force to prove that there are good ones.
And this once granted, as we must needs do, unless we will contradict all credible sensible Experience, there will be no ground left to dispute the real Being of bad Angels, which is an Argument of equal force to prove that there Are good ones.
But then 3dly, What if we do no longer now-a-days see Angels in visible shapes, may we not discover them by their several actions and operations? And do not these necessarily imply the Being of things? Now, besides the Testimony of Scripture, which represents Angels standing, moving, talking, and the like;
But then 3dly, What if we do no longer nowadays see Angels in visible shapes, may we not discover them by their several actions and operations? And do not these necessarily imply the Being of things? Now, beside the Testimony of Scripture, which represents Angels standing, moving, talking, and the like;
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for the Manifestation of his Power and Justice, may set Spirits, whether good or evil, on work, to do the same things sometimes with more State and Magnificence of horror:
for the Manifestation of his Power and justice, may Set Spirits, whither good or evil, on work, to do the same things sometime with more State and Magnificence of horror:
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How many have fallen from very high Precipices into deep Pits, past the natural probability of hope, which yet have been preserved not from Death only,
How many have fallen from very high Precipices into deep Pits, passed the natural probability of hope, which yet have been preserved not from Death only,
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but from Hurt? How many have been raised up from deadly Sicknesses, when all natural Helps have given them for lost? God's Angels, no doubt, have been their secret Physicians.
but from Hurt? How many have been raised up from deadly Sicknesses, when all natural Helps have given them for lost? God's Angels, no doubt, have been their secret Physicians.
Have we had instinctive intimations of the Death of some absent friends, which no humane intelligence had bidden us to suspect, who but Angels have been our Informers? Have we been kept from Dangers, which our best Providence could neither have foreseen nor diverted, we owe these strange escapes to our invisible Spies and Guardians? And thus Gerson attributes the wonderfull preservation of Infants;
Have we had instinctive intimations of the Death of Some absent Friends, which no humane intelligence had bidden us to suspect, who but Angels have been our Informers? Have we been kept from Dangers, which our best Providence could neither have foreseen nor diverted, we owe these strange escapes to our invisible Spies and Guardians? And thus Gerson attributes the wonderful preservation of Infants;
but the Lord of Hosts could say, I will send mine Angel before thee, by whom I shall drive them thence, Exod. 33. 2. Nothing appear'd when the Egyptians first-born were struck dead in one night;
but the Lord of Hosts could say, I will send mine Angel before thee, by whom I shall drive them thence, Exod 33. 2. Nothing appeared when the egyptians firstborn were struck dead in one night;
Nothing was seen at the Pool of Bethesda but a moved Water, when the sudden Cures were wrought, which perhaps might be attributed to some beneficial Constellation; but the Scripture tells us;
Nothing was seen At the Pool of Bethesda but a moved Water, when the sudden Cures were wrought, which perhaps might be attributed to Some beneficial Constellation; but the Scripture tells us;
All this may serve to confute the ancient Error of Sadducees, who made Angels to be nothing but good Motions or good Thoughts, turning them into an Allegory,
All this may serve to confute the ancient Error of Sadducees, who made Angels to be nothing but good Motions or good Thoughts, turning them into an Allegory,
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their loose temper which prevails so much with their Successors, inclining 'em to baffle themselves out of the belief of those things whose real Being brings them so little advantage.
their lose temper which prevails so much with their Successors, inclining they to baffle themselves out of the belief of those things whose real Being brings them so little advantage.
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nor shall any thing confute their Infidelity but Hell, where to their cost, they shall meet with those Devils, whose company they are here so fond of;
nor shall any thing confute their Infidelity but Hell, where to their cost, they shall meet with those Devils, whose company they Are Here so found of;
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for this were to destroy the very Nature of a Spirit and our Saviour's argument, whereby he convinced the Disciples that he was no Spirit as they took him for:
for this were to destroy the very Nature of a Spirit and our Saviour's argument, whereby he convinced the Disciples that he was no Spirit as they took him for:
Behold my hands and my feet, that it is I my self, for a Spirit hath not flesh and bones as ye see me have, Luk. 24. 39. I shall not trouble you with any Philosophical discourse, to prove Angels incorporeal,
Behold my hands and my feet, that it is I my self, for a Spirit hath not Flesh and bones as you see me have, Luk. 24. 39. I shall not trouble you with any Philosophical discourse, to prove Angels incorporeal,
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which being made of Air, quickly resolv'd into it, and vanisht away as their Meat also did. One passage there is in the 6th of Genesis, which being mistaken, has occasion'd gross conceits in some of the Nature of Angels;
which being made of Air, quickly resolved into it, and vanished away as their Meat also did. One passage there is in the 6th of Genesis, which being mistaken, has occasioned gross conceits in Some of the Nature of Angels;
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'tis on the second Verse of that Chapter, where 'tis said, That the Sons of God saw the Daughters of Men that they were fair, and took them Wives of all which they chose.
it's on the second Verse of that Chapter, where it's said, That the Sons of God saw the Daughters of Men that they were fair, and took them Wives of all which they chosen.
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as Justin Martyr, Tertullian, Lactantius, Ambrose, and Sulpitius Severus, into so foul an error, as to conceit, That those Sons of God were no other than Angels, who being enamoured with the Beauty of Women,
as Justin Martyr, Tertullian, Lactantius, Ambrose, and Sulpitius Severus, into so foul an error, as to conceit, That those Sons of God were no other than Angels, who being enamoured with the Beauty of Women,
and the first great one proceeds only from hence, That in many Copies of the Seventy Interpreters, heretofore the word Angel crept in, as St. Augustine has observ'd.
and the First great one proceeds only from hence, That in many Copies of the Seventy Interpreters, heretofore the word Angel crept in, as Saint Augustine has observed.
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But that those Sons of God were not Angels, but Men, and of the Posterity of Seth, besides the express words of Moses, both St. Cyril and St. Augustine have at large demonstrated.
But that those Sons of God were not Angels, but Men, and of the Posterity of Seth, beside the express words of Moses, both Saint Cyril and Saint Augustine have At large demonstrated.
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And what some erroneously have fancy'd of the good, others as ridiculously have done of bad Angels, which Aquinas and Fr. Valesius maintain as a probable opinion;
And what Some erroneously have fancied of the good, Others as ridiculously have done of bad Angels, which Aquinas and Fr. Valesius maintain as a probable opinion;
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nor to be his Mother, as the great Whore in the Revelations. ) And therefore one of his Tribe in a book to the like purpose, fraught with no less malice than absurdity, endeavours to prove that Luther was so.
nor to be his Mother, as the great Whore in the Revelations.) And Therefore one of his Tribe in a book to the like purpose, fraught with no less malice than absurdity, endeavours to prove that Luther was so.
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But 'tis no marvel that they who hold that Accidents can subsist without their Subjects, should also with equal contradiction to Philosophy, affirm, That Devils can be the Fathers of Men;
But it's no marvel that they who hold that Accidents can subsist without their Subject's, should also with equal contradiction to Philosophy, affirm, That Devils can be the Father's of Men;
and Philastrius ranks such Opinions among his other Heresies, which Wierus at large shows, to be as void of Sense as they are full of evil Consequences.
and Philastrius ranks such Opinions among his other Heresies, which Wierus At large shows, to be as void of Sense as they Are full of evil Consequences.
For we find that Heathens, who held the Corporeity of their Deities, did withall render them obnoxious to all those vile Lusts and Impieties, which the most profligate Wretches on Earth were capable of committing,
For we find that heathens, who held the Corporeity of their Deities, did withal render them obnoxious to all those vile Lustiest and Impieties, which the most profligate Wretches on Earth were capable of committing,
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To which purpose I might produce several instances, and among them one famous one, recorded by Josephus of one Paulina, the Wife of Saturninus, in the Reign of Tiberius, a noble, beautifull and vertuous Lady, whom one Dacius Mundus, by the assistance of the Priests of Isis, much abus'd upon such an account.
To which purpose I might produce several instances, and among them one famous one, recorded by Josephus of one Paulina, the Wife of Saturninus, in the Reign of Tiberius, a noble, beautiful and virtuous Lady, whom one Dacius World, by the assistance of the Priests of Isis, much abused upon such an account.
I shall not dwell any longer on this subject, nor trouble my self to satisfie their curiosity, who cannot understand how such incorporeal Beings can be capable of that punishment by Fire, which the Scripture says shall be their,
I shall not dwell any longer on this Subject, nor trouble my self to satisfy their curiosity, who cannot understand how such incorporeal Beings can be capable of that punishment by Fire, which the Scripture Says shall be their,
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as well as their associates, portion. Surely no Man ought to question how they can be lyable to such a punishment, that finds a Soul within him troubled with Passion,
as well as their associates, portion. Surely no Man ought to question how they can be liable to such a punishment, that finds a Soul within him troubled with Passion,
Our care should be not to examine what Hell-fire is, but to avoid it; and though we cannot resolve all those difficulties which arise from the Nature of Angels,
Our care should be not to examine what Hell-fire is, but to avoid it; and though we cannot resolve all those difficulties which arise from the Nature of Angels,
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In which respect no Creature is Immortal, none but the great Creator of all things, who alone, as the Apostle tells us, hath immortality, 1 Tim. 6. 16. as eternally subsisting by himself, and by no other.
In which respect no Creature is Immortal, none but the great Creator of all things, who alone, as the Apostle tells us, hath immortality, 1 Tim. 6. 16. as eternally subsisting by himself, and by no other.
because they shall then be NONLATINALPHABET, as the Angels in Heaven, Luk. 20. 36. And this is a quality as proper to bad as good Angels, who though Devils are still Spirits,
Because they shall then be, as the Angels in Heaven, Luk. 20. 36. And this is a quality as proper to bad as good Angels, who though Devils Are still Spirits,
and those good ones which kept their station, glorious, heavenly, and elect ones, and yet such noble Creatures as these has God design'd for the Ministry of his Saints:
and those good ones which kept their station, glorious, heavenly, and elect ones, and yet such noble Creatures as these has God designed for the Ministry of his Saints:
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Hence the Ark of God's presence was between the two Cherubins, Exod. 25. 22. And as the Psalmist, in allusion to that place, represents Him sitting between them, Psal. 99. 1. so riding and flying upon them, Psal. 18. 10. in regard of that quick and ready Obedience they perform to his Commands,
Hence the Ark of God's presence was between the two Cherubim, Exod 25. 22. And as the Psalmist, in allusion to that place, represents Him sitting between them, Psalm 99. 1. so riding and flying upon them, Psalm 18. 10. in regard of that quick and ready obedience they perform to his Commands,
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They proclaim'd his Conception, Mat. 1. 20. and his Birth, Luk. 2. 11. They Ministred to Him at his Temptation, Mat. 4. 11. Comforted Him in his Agony, Luk. 22. 43. Waited on Him at his Sepulchre, Mat. 28. 2. At his Resurrection, Mat. 28. Ascension, Act. 1. And give glory to the Lamb now in Heaven, Revel. 5. 11, 12.
They proclaimed his Conception, Mathew 1. 20. and his Birth, Luk. 2. 11. They Ministered to Him At his Temptation, Mathew 4. 11. Comforted Him in his Agony, Luk. 22. 43. Waited on Him At his Sepulchre, Mathew 28. 2. At his Resurrection, Mathew 28. Ascension, Act. 1. And give glory to the Lamb now in Heaven, Revel. 5. 11, 12.
But as their chiefest and immediate Services are for God, so by his appointment do they minister to his Elect, to their Bodies and Souls. 1. Their Bodies.
But as their chiefest and immediate Services Are for God, so by his appointment do they minister to his Elect, to their Bodies and Souls. 1. Their Bodies.
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And our Lord deters Men from doing any hurt to his little ones by this argument, that the Angels of God are appointed for their Guardians, Mat. 18. 10. and when the Psalmist says, There shall no evil befall thee,
And our Lord deters Men from doing any hurt to his little ones by this argument, that the Angels of God Are appointed for their Guardians, Mathew 18. 10. and when the Psalmist Says, There shall no evil befall thee,
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nor any plague come nigh thy dwelling, Psal. 91. 10. He gives the reason, ver. 11. For he shall give his Angels charge over thee to keep thee in all his ways;
nor any plague come High thy Dwelling, Psalm 91. 10. He gives the reason, ver. 11. For he shall give his Angels charge over thee to keep thee in all his ways;
One while they lead us in our way as they did Israel, another while they fight for us as they did for Joshua; They purvey for us as for Elias, foretell our danger as to Lot, Joseph and Mary, and free us from it as they did St. Peter, and the three Children; They cure our Diseases as at the Pool of Bethesda; They instruct us as they did Daniel and St. John; The Law was given by them, Act. 7. 53. and they were the first Preachers and Publishers of the Gospel, Luk. 1. 31. ch. 2. 10, 11. And as God made them instruments to convey Knowledge to his Church;
One while they led us in our Way as they did Israel, Another while they fight for us as they did for joshua; They purvey for us as for Elias, foretell our danger as to Lot, Joseph and Marry, and free us from it as they did Saint Peter, and the three Children; They cure our Diseases as At the Pool of Bethesda; They instruct us as they did daniel and Saint John; The Law was given by them, Act. 7. 53. and they were the First Preachers and Publishers of the Gospel, Luk. 1. 31. changed. 2. 10, 11. And as God made them Instruments to convey Knowledge to his Church;
so by the Ministry of the Church, as it were in requital of that good Office, the manifold Wisdom of God is made known unto them too, Ephes. 3. 10. Do we run on in our own evil ways, they resist us as they did Moses, Balaam, and St. John, who would have adored them, restraining our presumption as the Cherubin before the Gate of Paradise.
so by the Ministry of the Church, as it were in requital of that good Office, the manifold Wisdom of God is made known unto them too, Ephesians 3. 10. Do we run on in our own evil ways, they resist us as they did Moses, balaam, and Saint John, who would have adored them, restraining our presumption as the Cherubin before the Gate of Paradise.
mitigate our temptations, comfort us in our sorrows, further us in our good purposes, assist us in our devotions, present our prayers and holy performances to God, promote our conversion and rejoyce at it;
mitigate our temptations, Comfort us in our sorrows, further us in our good Purposes, assist us in our devotions, present our Prayers and holy performances to God, promote our conversion and rejoice At it;
But what need of it, some will say? Is it not the Lord that ordereth all our steps? And have we not Him for our help who never slumbereth nor sleepeth? Did he need the Ministry of Angels in the Creation of the World? and if not there,
But what need of it, Some will say? Is it not the Lord that Ordereth all our steps? And have we not Him for our help who never Slumbereth nor Sleepeth? Did he need the Ministry of Angels in the Creation of the World? and if not there,
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yet is he pleas'd to use it, to manifest and illustrate the Order of his Providence in the conduct of his Creatures, resigning some part of its administration and execution to them,
yet is he pleased to use it, to manifest and illustrate the Order of his Providence in the conduct of his Creatures, resigning Some part of its administration and execution to them,
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since they cannot be present everywhere but by their Substitutes, but to express his Wisdom in this Order and Power in this subordination and dependence of one Creature on another, and of all upon himself.
since they cannot be present everywhere but by their Substitutes, but to express his Wisdom in this Order and Power in this subordination and dependence of one Creature on Another, and of all upon himself.
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The Kings of the Earth do not always observe the strict Rule of Justice in the distribution of Charges and Employments, allowing something to Favour and something to Passion, setting many times such persons over others as are fitter to be commanded than to command, assigning blind Guides to the more clear-sighted:
The Kings of the Earth do not always observe the strict Rule of justice in the distribution of Charges and Employments, allowing something to Favour and something to Passion, setting many times such Persons over Others as Are fitter to be commanded than to command, assigning blind Guides to the more clear-sighted:
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So that the Ministry of Angels is so far from extenuating, that it very much extolls the Goodness and Greatness of the Almighty towards us, in the execution of his high and holy Providence.
So that the Ministry of Angels is so Far from extenuating, that it very much extols the goodness and Greatness of the Almighty towards us, in the execution of his high and holy Providence.
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It begets a greater and more strict friendship between Men and Angels, and affords us strong Consolation in having such a powerfull and mighty Protection.
It begets a greater and more strict friendship between Men and Angels, and affords us strong Consolation in having such a powerful and mighty Protection.
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He hath given his Angels charge over thee, says the Psalmist in the fore-cited Psal. 91. 10. i. e. many Angels over one particular Man. And as we find more than one appointed to carry Lizarus 's Soul into Heaven, Luk. 16. 22. so sometimes we reade of one Angel attending many Men,
He hath given his Angels charge over thee, Says the Psalmist in the forecited Psalm 91. 10. i. e. many Angels over one particular Man. And as we find more than one appointed to carry Lazarus is Soul into Heaven, Luk. 16. 22. so sometime we read of one Angel attending many Men,
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why should we dispute their Number? And as it may seem some scanting of the bountifull provision of the Almighty, who is pleas'd to express his gracious respects to one Man in the allotment of many Guardians;
why should we dispute their Number? And as it may seem Some scanting of the bountiful provision of the Almighty, who is pleased to express his gracious respects to one Man in the allotment of many Guardians;
But to let this pass as an innocent, though perhaps erroneous Opinion, their conceit of an exterior and interior Mission, whereby some are said to illuminate others,
But to let this pass as an innocent, though perhaps erroneous Opinion, their conceit of an exterior and interior Mission, whereby Some Are said to illuminate Others,
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and fit them for their several Charges, but never to stir abroad themselves, may justly, in St. Paul 's expression, be styl'd an intruding into things which they have not seen nor can see,
and fit them for their several Charges, but never to stir abroad themselves, may justly, in Saint Paul is expression, be styled an intruding into things which they have not seen nor can see,
and is indeed no better than a flat contradiction to the Text, which tells us, That All, none excepted, are Ministring spirits, to serve the necessity of God's Elect ones.
and is indeed no better than a flat contradiction to the Text, which tells us, That All, none excepted, Are Ministering spirits, to serve the necessity of God's Elect ones.
They measure not their Obedience by the lowness of their employment, but the Will of him that employs them, thinking no message beneath their Dignity, which God is pleas'd to put them upon.
They measure not their obedience by the lowness of their employment, but the Will of him that employs them, thinking no message beneath their Dignity, which God is pleased to put them upon.
The measures of humane Grandeur are not to be apply'd to that of Heaven, where every abasement (if there can be any such thing in doing God's Will) is Exaltation.
The measures of humane Grandeur Are not to be applied to that of Heaven, where every abasement (if there can be any such thing in doing God's Will) is Exaltation.
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And therefore when St. Stephen says the Law was received by the disposition of Angels, we must not fancy them to be Authors of it, but only the Heralds.
And Therefore when Saint Stephen Says the Law was received by the disposition of Angels, we must not fancy them to be Authors of it, but only the Heralds.
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Thither then they came only to assist at the Ceremony, not as Law-givers, but Attendants, That being a Title peculiar to the one great Law-giver, who gives Laws as well to Angels as to Men. These they constantly observe;
Thither then they Come only to assist At the Ceremony, not as Lawgivers, but Attendants, That being a Title peculiar to the one great Lawgiver, who gives Laws as well to Angels as to Men. These they constantly observe;
so is it in the Ministry of Angels, from which even wicked Men may reap a general benefit, in some instances more perhaps of an external help and assistance than the good,
so is it in the Ministry of Angels, from which even wicked Men may reap a general benefit, in Some instances more perhaps of an external help and assistance than the good,
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and the Angels brought down Manna in the Wilderness to the rebellious, as well as to the obedient Israelites. These are favours scattered promiscuously on all;
and the Angels brought down Manna in the Wilderness to the rebellious, as well as to the obedient Israelites. These Are favours scattered promiscuously on all;
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But they come not down on the Ladder, but to his Jacobs; nor rescue any out of the spiritual Sodom, but his Lots. Nor did the Almighty ever design them to be Ministers for good to any but the Righteous:
But they come not down on the Ladder, but to his Jacobs; nor rescue any out of the spiritual Sodom, but his Lots. Nor did the Almighty ever Design them to be Ministers for good to any but the Righteous:
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God sometimes gratifies his Children with the Temporal preservation of the wicked, as he did St. Paul with the Lives of those Infidels that were in the Ship with him, Act. 27. 24. and Lot with all that were in Zoar. The Jews have a Saying, Absque stationibus non staret Orbis;
God sometime gratifies his Children with the Temporal preservation of the wicked, as he did Saint Paul with the Lives of those Infidels that were in the Ship with him, Act. 27. 24. and Lot with all that were in Zoar. The jews have a Saying, Absque stationibus non staret Orbis;
And now what remains, but that while we behold God's Angels ascending and descending, we make their Ladder ours too, to mount up to God, who sits at the top of it,
And now what remains, but that while we behold God's Angels ascending and descending, we make their Ladder ours too, to mount up to God, who sits At the top of it,
The excess of Respects to them, have turn'd to abominable Impiety; which, however St. Hierome seems to impute to the Jews ever since the Prophet's time;
The excess of Respects to them, have turned to abominable Impiety; which, however Saint Jerome seems to impute to the jews ever since the Prophet's time;
And near a-kin to these were the Angelici of old, who professing true Christianity and Detestation of Idolatry (as having learn'd that God only was to be worshipped properly,) yet reserved a certain kind of lesser Adoration to the Angels.
And near akin to these were the Angelici of old, who professing true Christianity and Detestation of Idolatry (as having learned that God only was to be worshipped properly,) yet reserved a certain kind of lesser Adoration to the Angels.
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Against this opinion and practice, the Apostle seems to bend his style in his Epistle to the Colossians, forbidding a voluntary humility in worshipping of Angels,
Against this opinion and practice, the Apostle seems to bend his style in his Epistle to the colossians, forbidding a voluntary humility in worshipping of Angels,
Nothing is more clear than the Apostle's Inhibition, nor more evident than the Papists direct opposition to that Inhibition, who are no less guilty of the same voluntary humility than they were, who thought it too much boldness to come immediately to God, without making their way to his favour by the Mediation of Angels;
Nothing is more clear than the Apostle's Inhibition, nor more evident than the Papists Direct opposition to that Inhibition, who Are no less guilty of the same voluntary humility than they were, who Thought it too much boldness to come immediately to God, without making their Way to his favour by the Mediation of Angels;
The Evil Angels indeed still required it, and the Devil begg'd it of Christ, that he would fall down and worship him, Mat. 4. 9. but the Good refuse it, Revel. 19. 10. And therefore St. Bernard is too liberal,
The Evil Angels indeed still required it, and the devil begged it of christ, that he would fallen down and worship him, Mathew 4. 9. but the Good refuse it, Revel. 19. 10. And Therefore Saint Bernard is too liberal,
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The former indeed we doe, and we come short of our Duty to them, if we entertain not in our Hearts a high and venerable conceit of their wonderfull Majesty, Glory and Greatness,
The former indeed we do, and we come short of our Duty to them, if we entertain not in our Hearts a high and venerable conceit of their wonderful Majesty, Glory and Greatness,
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And therefore we shall doe well to consider whether they who behold the face of God, will endure to look upon us (much less to assist us) when we doe that which makes God turn his face from us.
And Therefore we shall do well to Consider whither they who behold the face of God, will endure to look upon us (much less to assist us) when we do that which makes God turn his face from us.
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And for this cause ought the Woman to have power on her head, because of the Angels, says St. Paul, 1 Cor. 11. 10. While Zachary and the People were praying, he sees an Angel of God;
And for this cause ought the Woman to have power on her head, Because of the Angels, Says Saint Paul, 1 Cor. 11. 10. While Zachary and the People were praying, he sees an Angel of God;
though never so mean, as they doe to us, who are so much below them, that so we may be the true heirs of Salvation; be sure of their Protection here, and enjoy their Society hereafter.
though never so mean, as they do to us, who Are so much below them, that so we may be the true Heirs of Salvation; be sure of their Protection Here, and enjoy their Society hereafter.
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A SERMON Preached on All-saints-day. COLOS. I. 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light.
A SERMON Preached on All-saints-day. COLOS. I. 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the Saints in Light.
SAint John reflecting on the Honour and Dignity of God's Children, is so affected with that very Thought, that in a Divine Rapture he breaks forth, Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God! 1 Joh. 3. 1. And then describing the future happiness that Relation should entitle us to, he does it in such terms as shew it unconceivable, ver. 2. We are now, says he, the Sons of God, but it doth not yet appear what we shall be.
SAint John reflecting on the Honour and Dignity of God's Children, is so affected with that very Thought, that in a Divine Rapture he breaks forth, Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God! 1 John 3. 1. And then describing the future happiness that Relation should entitle us to, he does it in such terms as show it unconceivable, ver. 2. We Are now, Says he, the Sons of God, but it does not yet appear what we shall be.
Eye hath not seen, nor Ear heard, neither have entred into the Heart of Man the things which God hath prepared far them that love him, 1 Cor. 2. 9. That is, they exceed the apprehension not only of humane Sense, but Understanding.
Eye hath not seen, nor Ear herd, neither have entered into the Heart of Man the things which God hath prepared Far them that love him, 1 Cor. 2. 9. That is, they exceed the apprehension not only of humane Sense, but Understanding.
For since Heaven did as it were come down to the one in Visions and Revelations; and the other went up thither, having been caught up into it: Who fitter than these Persons to display the Glories of that Place which themselves had seen? And yet we see the only account they give,
For since Heaven did as it were come down to the one in Visions and Revelations; and the other went up thither, having been caught up into it: Who fitter than these Persons to display the Glories of that Place which themselves had seen? And yet we see the only account they give,
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which is that the Apostle requires of these Colossians, That they should give thanks to the Father, who had made them meet to be partakers of the Inheritance of the Saints in light.
which is that the Apostle requires of these colossians, That they should give thanks to the Father, who had made them meet to be partakers of the Inheritance of the Saints in Light.
So that we have in these words, 1. A Description of the future Happiness of God's Children, consisting of two Particulars: 1. That it is their Inheritance. 2. An Inheritance in light. 2. The Persons who are the true Heirs and Proprietaries thereof, The Saints. 3. The Manner of its Conveyance to them, and that is, by Freegift;
So that we have in these words, 1. A Description of the future Happiness of God's Children, consisting of two Particulars: 1. That it is their Inheritance. 2. an Inheritance in Light. 2. The Persons who Are the true Heirs and Proprietaries thereof, The Saints. 3. The Manner of its Conveyance to them, and that is, by Freegift;
But 'tis God the Father that makes them both Partakers, and meet Partakers thereof. 4. Lastly, Here is a Duty on their part to be performed, arising from so high an Obligation, That since the Father had been so bountifull in bestowing on them so goodly an Inheritance, they should not fail to be thankfull to Him for it, Giving thanks, &c. These be the Parts, whereof briefly in their order;
But it's God the Father that makes them both Partakers, and meet Partakers thereof. 4. Lastly, Here is a Duty on their part to be performed, arising from so high an Obligation, That since the Father had been so bountiful in bestowing on them so goodly an Inheritance, they should not fail to be thankful to Him for it, Giving thanks, etc. These be the Parts, whereof briefly in their order;
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An Inheritance, NONLATINALPHABET in the Singular, NONLATINALPHABET There is it seems but one common Inheritance, as but one common Salvation, wherein all God's Saints are Heirs in solidum. And let not this trouble any of them.
an Inheritance, in the Singular, There is it seems but one Common Inheritance, as but one Common Salvation, wherein all God's Saints Are Heirs in Solidum. And let not this trouble any of them.
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For Heaven is big enough and God sufficient for All. There, not the Elder Brother is the only Heir, and goes away with the Inheritance, when many times the younger are Beggars;
For Heaven is big enough and God sufficient for All. There, not the Elder Brother is the only Heir, and Goes away with the Inheritance, when many times the younger Are Beggars;
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Which difference shall be so far from abating, that it shall increase their mutual Glory, when none shall complain that another hath too much and himself too little;
Which difference shall be so Far from abating, that it shall increase their mutual Glory, when none shall complain that Another hath too much and himself too little;
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Glorious things are spoken of the City of God, and we may say of them what the Queen of Sheba said of the Glory of Solomon 's kingdom, that the half thereof is not told us.
Glorious things Are spoken of the city of God, and we may say of them what the Queen of Sheba said of the Glory of Solomon is Kingdom, that the half thereof is not told us.
That it is a City which hath foundations, whose builder and maker is God, Heb. 11. 10. And that in Heaven we have an house not made with hands, but eternal. An House that shall last as long as its Builder, and whose Inhabitants shall last as long as both,
That it is a city which hath foundations, whose builder and maker is God, Hebrew 11. 10. And that in Heaven we have an house not made with hands, but Eternal. an House that shall last as long as its Builder, and whose Inhabitants shall last as long as both,
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What should we be the better for them, if we might never enjoy them, and have no right to the place where they are to be found? What is a Kingdom to him to whom it belongs not? Or a Crown of glory to that man whose head shall never wear it? Had we such a sight of all the kingdoms of the world and of the glory of them as the Devil shewed our Saviour, but withall as little right to any part of them as that Tempter could give Him;
What should we be the better for them, if we might never enjoy them, and have no right to the place where they Are to be found? What is a Kingdom to him to whom it belongs not? Or a Crown of glory to that man whose head shall never wear it? Had we such a sighed of all the kingdoms of the world and of the glory of them as the devil showed our Saviour, but withal as little right to any part of them as that Tempter could give Him;
would be but such a sad and melancholy prospect as the rich man had when he saw Lazarus in Abraham's bosom, or as our Lord gave the Jews, when he told them, that they should see Abraham, Isaac and Jacob,
would be but such a sad and melancholy prospect as the rich man had when he saw Lazarus in Abraham's bosom, or as our Lord gave the jews, when he told them, that they should see Abraham, Isaac and Jacob,
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and all the Prophets in the kingdom of God, when they themselves should thence be thrust out, Luk. 13. 28. There is no true satisfaction to be had in any thing wherein we have no Interest, no lasting Propriety.
and all the prophets in the Kingdom of God, when they themselves should thence be thrust out, Luk. 13. 28. There is no true satisfaction to be had in any thing wherein we have no Interest, no lasting Propriety.
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even while here below, as their Inheritance; Christ hath entail'd it upon them, Matt. 25. 34. Come ye blessed of my Father, inherit the kingdom prepared for you.
even while Here below, as their Inheritance; christ hath entailed it upon them, Matt. 25. 34. Come you blessed of my Father, inherit the Kingdom prepared for you.
II. But what kind of Inheritance is prepared for them? The Text tells us, 'Tis an Inheritance in light, and that in opposition to another sort of Inheritance (if I may so call it) styled in the following Verse the power of darkness, yea and Darkness it self, Act. 26. 18. As that which lies in darkness, is maintained and upheld by it,
II But what kind of Inheritance is prepared for them? The Text tells us, It's an Inheritance in Light, and that in opposition to Another sort of Inheritance (if I may so call it) styled in the following Verse the power of darkness, yea and Darkness it self, Act. 26. 18. As that which lies in darkness, is maintained and upheld by it,
and shall bring men, without repentance into outer darkness, into the blackness of darkness for ever. From which dismal state the godly being delivered, are said to be called out of darkness into God's marvellous light, 1 Pet. 2. 9. Out of the darkness of ignorance (the natural state of man) into the light of the glorious Gospel of Christ, which will at last bring them to that of eternal glory.
and shall bring men, without Repentance into outer darkness, into the blackness of darkness for ever. From which dismal state the godly being Delivered, Are said to be called out of darkness into God's marvellous Light, 1 Pet. 2. 9. Out of the darkness of ignorance (the natural state of man) into the Light of the glorious Gospel of christ, which will At last bring them to that of Eternal glory.
And if we walk in these lights as children of the light, we have a promise of shining forth hereafter as the Sun in the kingdom of our Father, Matt. 13. 43. Both which lights are in effect but one;
And if we walk in these lights as children of the Light, we have a promise of shining forth hereafter as the Sun in the Kingdom of our Father, Matt. 13. 43. Both which lights Are in Effect but one;
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They differ not in substance, but in degree, no otherwise than as light in the Sun when it first peeps out above our Horizon, from that of the same Sun when it is in its Vertical point, shining out in its full strength.
They differ not in substance, but in degree, no otherwise than as Light in the Sun when it First peeps out above our Horizon, from that of the same Sun when it is in its Vertical point, shining out in its full strength.
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Both these lights, I say, of Faith and Glory, make up but one great united Light. And therefore 'tis NONLATINALPHABET in the Text, An Inheritance not in lights, but in light; There being but one Light, as there are but one sort of Inheriters thereof, The Saints.
Both these lights, I say, of Faith and Glory, make up but one great united Light. And Therefore it's in the Text, an Inheritance not in lights, but in Light; There being but one Light, as there Are but one sort of Inheritors thereof, The Saints.
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For who fit to partake of this glorious unspotted light, but they who are so themselves? or, who have a proper right to this Inheritance, but the Children of the most Highest? Psal. 82. 6. So St. Paul argues, Rom. 8. 17. If Children, then Heirs, Heirs of God, and joint Heirs with Christ;
For who fit to partake of this glorious unspotted Light, but they who Are so themselves? or, who have a proper right to this Inheritance, but the Children of the most Highest? Psalm 82. 6. So Saint Paul argues, Rom. 8. 17. If Children, then Heirs, Heirs of God, and joint Heirs with christ;
Heirs of God indeed, but through Christ, Gal. 4. 7. Holding their Inheritance in Capite, in the right of Him, who is the Heir of all things, Heb. 1. 2. He the natural Heir, They but adopted ones, Rom. 8. 15. But still in Him, Ephes. 1. 5. Having predestinated us unto the Adoption of Children by Christ Jesus unto himself.
Heirs of God indeed, but through christ, Gal. 4. 7. Holding their Inheritance in Capite, in the right of Him, who is the Heir of all things, Hebrew 1. 2. He the natural Heir, They but adopted ones, Rom. 8. 15. But still in Him, Ephesians 1. 5. Having predestinated us unto the Adoption of Children by christ jesus unto himself.
For being Christ's, says the same Apostle, they become Abraham's seed, and Heirs according to the promise, Gal. 3. 23. And so Heb. 9. 15. They receive the Promise of an eternal Inheritance.
For being Christ's, Says the same Apostle, they become Abraham's seed, and Heirs according to the promise, Gal. 3. 23. And so Hebrew 9. 15. They receive the Promise of an Eternal Inheritance.
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Not that they have not the Promise also of temporal Inheritances: ( For Godliness hath the Promise of the life that now is as well as of that which is to come, 1 Tim. 4. 8.) But because the Heavenly is setled only upon them,
Not that they have not the Promise also of temporal Inheritances: (For Godliness hath the Promise of the life that now is as well as of that which is to come, 1 Tim. 4. 8.) But Because the Heavenly is settled only upon them,
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I have blessed Ismael, says God, Twelve Princes shall he beget, but my Covenant will I establish with Isaac, Gen. 17. 20, 21. Esau had the like Temporal blessing as Jacob had,
I have blessed Ishmael, Says God, Twelve Princes shall he beget, but my Covenant will I establish with Isaac, Gen. 17. 20, 21. Esau had the like Temporal blessing as Jacob had,
This is our Portion, and our Lot is this, say they, Wisedom 2. 9. But the Children of light, and of a better world, reckon otherwise, The Lord himself is the Portion of mine Inheritance, says David, Psal. 16. 6. They are fellow Citizens of the heavenly Jerusalem, Ephes. 2. 19. Their NONLATINALPHABET their Burgeship, is there;
This is our Portion, and our Lot is this, say they, Wisdom 2. 9. But the Children of Light, and of a better world, reckon otherwise, The Lord himself is the Portion of mine Inheritance, Says David, Psalm 16. 6. They Are fellow Citizens of the heavenly Jerusalem, Ephesians 2. 19. Their their Burgesship, is there;
being even now Heirs of a kingdom, Jam. 2. 5. The wise that shall inherit Glory, Prov. 3. 35. Heads destinated to a Diadem, in Tertullian 's expression, which their Heavenly Father hath prepared for,
being even now Heirs of a Kingdom, Jam. 2. 5. The wise that shall inherit Glory, Curae 3. 35. Heads destinated to a Diadem, in Tertullian is expression, which their Heavenly Father hath prepared for,
How differently soever the Children of God may share in the same Inheritance; This is certain, that every one's share therein shall be the Gift of his Heavenly Father. The word NONLATINALPHABET here imports it;
How differently soever the Children of God may share in the same Inheritance; This is certain, that every one's share therein shall be the Gift of his Heavenly Father. The word Here imports it;
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The Apostle alluding to the Division of the Land of Canaan, (a Type of Heaven,) which God had appointed to be done by lot, wherein Himself we know had the main hand;
The Apostle alluding to the Division of the Land of Canaan, (a Type of Heaven,) which God had appointed to be done by lot, wherein Himself we know had the main hand;
That when we shall have done all those things which are commanded us, we must say, that we are unprofitable servants, and have done but that which was our duty to doe;
That when we shall have done all those things which Are commanded us, we must say, that we Are unprofitable Servants, and have done but that which was our duty to do;
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And, 2. St. Paul hath told us, That we can doe no good thing without Him too, who worketh in us both to will and to doe of his good pleasure, Phil. 2. 13. So that He crowns His own gifts in us, and rewards not our deservings.
And, 2. Saint Paul hath told us, That we can do no good thing without Him too, who works in us both to will and to do of his good pleasure, Philip 2. 13. So that He crowns His own Gifts in us, and rewards not our deservings.
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And were they never so good and perfect, yet what proportion can they bear to such a Reward as an Inheritance in light? Our light affliction, which is but for a moment, to a far more exceeding and eternal weight of glory? 2 Cor. 4. 17. where we must not let pass an elegant Antithesis;
And were they never so good and perfect, yet what proportion can they bear to such a Reward as an Inheritance in Light? Our Light affliction, which is but for a moment, to a Far more exceeding and Eternal weight of glory? 2 Cor. 4. 17. where we must not let pass an elegant Antithesis;
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so vast, that even Martyrdom it self (the highest, utmost proof of our love to God) is, in St. Paul 's account, nothing in comparison of that Glory we expect;
so vast, that even Martyrdom it self (the highest, utmost proof of our love to God) is, in Saint Paul is account, nothing in comparison of that Glory we expect;
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For I reckon, says he, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us; Rom. 8. 18. IV. And lastly, The very word Inheritance excludes all Purchase on our part.
For I reckon, Says he, that the sufferings of this present time Are not worthy to be compared with the glory which shall be revealed in us; Rom. 8. 18. IV. And lastly, The very word Inheritance excludes all Purchase on our part.
yea, and Purchasers of an Inheritance already purchased for us by Christ, and for his sake freely bestowed upon us by our Heavenly Father out of His own pure Goodness and Bounty, to which alone we must ascribe it.
yea, and Purchasers of an Inheritance already purchased for us by christ, and for his sake freely bestowed upon us by our Heavenly Father out of His own pure goodness and Bounty, to which alone we must ascribe it.
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For we all (the best of us) have sinned, and come short of the glory of God, Rom. 3. 23. And we are told, ch. 6. 23. that, The wages of sin (our proper wages) is death, but the gift of God is eternal life.
For we all (the best of us) have sinned, and come short of the glory of God, Rom. 3. 23. And we Are told, changed. 6. 23. that, The wages of since (our proper wages) is death, but the gift of God is Eternal life.
That as He hath called us to his kingdom and glory, 1 Thess. 2. 12. so he gives that glory and that kingdom for no other reason but because, He is pleased so to doe;
That as He hath called us to his Kingdom and glory, 1 Thess 2. 12. so he gives that glory and that Kingdom for no other reason but Because, He is pleased so to do;
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For what meetness could he find in us for such an Inheritance? Title to it we have none, being by nature the Children of wrath and disobedience, Eph. 2. 2, 3. Mere Intruders here and Usurpers, The Kingdom of Heaven suffereth violence,
For what meetness could he find in us for such an Inheritance? Title to it we have none, being by nature the Children of wrath and disobedience, Ephesians 2. 2, 3. Mere Intruders Here and Usurpers, The Kingdom of Heaven suffers violence,
That, An Inheritance in light, we, darkness; That, An Inheritance incorruptible, undefiled, and that fadeth not away, 1 Pet. 1. 4. we corruptible, polluted, and still decaying.
That, an Inheritance in Light, we, darkness; That, an Inheritance incorruptible, undefiled, and that fades not away, 1 Pet. 1. 4. we corruptible, polluted, and still decaying.
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NONLATINALPHABET — cries out our Apostle, We are not sufficient, not fit (for the word signifies either) as of our selves, but our sufficiency, or fitness, (call it which you will) is of God, 2 Cor. 3. 5. 2 Pet. 1. 4. who as He makes us Partakers of his divine Nature, so meet Partakers of the divine Inheritance, not by pouring out the divine Essence,
— cries out our Apostle, We Are not sufficient, not fit (for the word signifies either) as of our selves, but our sufficiency, or fitness, (call it which you will) is of God, 2 Cor. 3. 5. 2 Pet. 1. 4. who as He makes us Partakers of his divine Nature, so meet Partakers of the divine Inheritance, not by pouring out the divine Essence,
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by putting light into our Understandings and holiness into our Wills, without which no man shall see the Lord, Heb. 12. 14. By cleansing our hearts, and washing our hands, that so we may ascend into the hill of the Lord, dwell and rest in his Tabernacle, Psal. 15. 24. He gives us Faith,
by putting Light into our Understandings and holiness into our Wills, without which no man shall see the Lord, Hebrew 12. 14. By cleansing our hearts, and washing our hands, that so we may ascend into the hill of the Lord, dwell and rest in his Tabernacle, Psalm 15. 24. He gives us Faith,
And, to summ up all in one, He gives us his Holy Spirit, the earnest of that Inheritance, Eph. 1. 14. who worketh all our works in us, writes his laws in our hearts, and by softning, makes them capable of his divine Impressions:
And, to sum up all in one, He gives us his Holy Spirit, the earnest of that Inheritance, Ephesians 1. 14. who works all our works in us, writes his laws in our hearts, and by softening, makes them capable of his divine Impressions:
In short, That divine Spirit, which by Regenerating makes us new Creatures, and so fit Inhabitants for the new Jerusalem, calling us first to Vertue, and then to Glory: to that, as the Way;
In short, That divine Spirit, which by Regenerating makes us new Creatures, and so fit Inhabitants for the new Jerusalem, calling us First to Virtue, and then to Glory: to that, as the Way;
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to this, as the End, 2 Pet. 1. 3. 2. But besides this divine Operation, we need divine Acceptation also, whereby we may be accounted worthy of the Kingdom of God, our Inheritance, 2 Thess. 1. 5. For all our works and graces here being imperfect, can never capacitate us for it without God's gratious Acceptance.
to this, as the End, 2 Pet. 1. 3. 2. But beside this divine Operation, we need divine Acceptation also, whereby we may be accounted worthy of the Kingdom of God, our Inheritance, 2 Thess 1. 5. For all our works and graces Here being imperfect, can never capacitate us for it without God's gracious Acceptance.
And, NONLATINALPHABET He makes us accepted in the Beloved, Eph. 1. 6. And when the Saints of God are said to be worthy to walk with Christ in white, Rev. 3. 4. 'tis because He casts his garment of Righteousness about them;
And, He makes us accepted in the beloved, Ephesians 1. 6. And when the Saints of God Are said to be worthy to walk with christ in white, Rev. 3. 4. it's Because He Cast his garment of Righteousness about them;
But what need all this, either Divine Operation or Acceptation, to make us meet partakers of the Inheritance in light, may the Enemies of God's Grace here say? What need we go farther than our selves and our own Nature for it? For Pelagius will tell us, That we are in as good a condition now as Adam himself was before his Fall;
But what need all this, either Divine Operation or Acceptation, to make us meet partakers of the Inheritance in Light, may the Enemies of God's Grace Here say? What need we go farther than our selves and our own Nature for it? For Pelagius will tell us, That we Are in as good a condition now as Adam himself was before his Fallen;
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Our Understandings as clear to discern, and our Wills as free to chuse good and evil; That all the harm our first Parent did us, was but to give us a bad Example, which 'tis our fault if we will follow,
Our Understandings as clear to discern, and our Wills as free to choose good and evil; That all the harm our First Parent did us, was but to give us a bad Exampl, which it's our fault if we will follow,
yet they have very little mended the matter, by so parting stakes between God and him, that they still allow the latter the better share in the work of his Salvation.
yet they have very little mended the matter, by so parting stakes between God and him, that they still allow the latter the better share in the work of his Salvation.
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For they deny all preventing Grace (the proper mark of a Semi-Pelagian) although they are pleased to grant a concurrent and subsequent one on God's part to enable him to doe his work with more ease and sureness, which otherwise would cost him more pains and hazard.
For they deny all preventing Grace (the proper mark of a Semi-Pelagian) although they Are pleased to grant a concurrent and subsequent one on God's part to enable him to do his work with more ease and sureness, which otherwise would cost him more pains and hazard.
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However they so far agree with Pelagius, as to place this meetness for the Inheritance in Man himself, putting it into his own power to dispose himself to his Conversion by an Act of his own Free-will, antecedent to God's Grace.
However they so Far agree with Pelagius, as to place this meetness for the Inheritance in Man himself, putting it into his own power to dispose himself to his Conversion by an Act of his own Freewill, antecedent to God's Grace.
Turn thou us unto thee, O Lord, and we shall be turned, says the Prophet Jeremy, Lament. 5. 21. & Jer. 31. 18. Nay, The very preparations of the heart in Man are from the Lord, says Solomon, Prov. 16. 1. And, It is God who worketh in us both to will and to doe, says St. Paul, Phil. 2. 13. We cannot come to Christ, except the Father draw us, Joh. 6. 44. Nor when we are drawn to Him, doe any thing without Him;
Turn thou us unto thee, Oh Lord, and we shall be turned, Says the Prophet Jeremiah, Lament. 5. 21. & Jer. 31. 18. Nay, The very preparations of the heart in Man Are from the Lord, Says Solomon, Curae 16. 1. And, It is God who works in us both to will and to do, Says Saint Paul, Philip 2. 13. We cannot come to christ, except the Father draw us, John 6. 44. Nor when we Are drawn to Him, do any thing without Him;
Could we make our selves meet, we might thank our selves and not the Father, as the Apostle here exhorts the Corinthians and us to do, in the last place.
Could we make our selves meet, we might thank our selves and not the Father, as the Apostle Here exhorts the Corinthians and us to doe, in the last place.
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Giving thanks to the Father, or, as some Translations have it, To God the Father. God is content we should have the Benefit upon this easie and pleasant condition, that we give Him the glory of his Blessings.
Giving thanks to the Father, or, as Some Translations have it, To God the Father. God is content we should have the Benefit upon this easy and pleasant condition, that we give Him the glory of his Blessings.
Rivers pay their Tribute to that Ocean from whence they flow, unto the place from whence they come, thither they return, Eccles. 1. 7. Nature teaching us to make our Returns thither, from whence we derive our Benefits.
rivers pay their Tribute to that Ocean from whence they flow, unto the place from whence they come, thither they return, Eccles. 1. 7. Nature teaching us to make our Returns thither, from whence we derive our Benefits.
the constant employment of Saints in Heaven, and most becoming those on Earth, who hope to share with them in their Inheritance; so that of all others it becometh most the Just to be thankfull, Psal. 33. 1. And indeed it is not only a becoming thing, a piece of Decency this, but of Justice.
the constant employment of Saints in Heaven, and most becoming those on Earth, who hope to share with them in their Inheritance; so that of all Others it Becometh most the Just to be thankful, Psalm 33. 1. And indeed it is not only a becoming thing, a piece of Decency this, but of justice.
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God will by no means give this his Glory to another, nor suffer any to share with Him in our Thanks, since from Him alone we receive All those Thanks are due for.
God will by no means give this his Glory to Another, nor suffer any to share with Him in our Thanks, since from Him alone we receive All those Thanks Are due for.
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so of all our gifts and graces too, Every good and every perfect gift (whether of Nature, Grace or Glory) coming down to us from the Father of lights, Jam. 1. 17. especially the Inheritance in light, which is so peculiarly his gift, that our Saviour appropriates it to Him, telling his Apostles, Mat. 20. 23. That it is not his to give, but the Father's.
so of all our Gifts and graces too, Every good and every perfect gift (whither of Nature, Grace or Glory) coming down to us from the Father of lights, Jam. 1. 17. especially the Inheritance in Light, which is so peculiarly his gift, that our Saviour appropriates it to Him, telling his Apostles, Mathew 20. 23. That it is not his to give, but the Father's.
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Hence that Blessing of St. Paul, Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in Christ, Ephes. 1. 3. directing his Thanks to Him as the Original of all our Blessings, whether Temporal or Spiritual.
Hence that Blessing of Saint Paul, Blessed be the God and Father of our Lord jesus christ, who hath blessed us with all spiritual blessings in christ, Ephesians 1. 3. directing his Thanks to Him as the Original of all our Blessings, whither Temporal or Spiritual.
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First I say, That He hath made us partakers of so glorious an Inheritance as that in light, it being nothing less than his very self, who is Essential light, and who dwelleth in that light, which no Man can approach unto, 1 Tim. 6. 16. A rich and a glorious Inheritance indeed, fit for the Majesty and Mercy of an Almighty God to bestow, the unvaluable Bloud of his Son to purchase,
First I say, That He hath made us partakers of so glorious an Inheritance as that in Light, it being nothing less than his very self, who is Essential Light, and who dwells in that Light, which no Man can approach unto, 1 Tim. 6. 16. A rich and a glorious Inheritance indeed, fit for the Majesty and Mercy of an Almighty God to bestow, the unvaluable Blood of his Son to purchase,
But this is not All. We are in the second place to thank God the Father for making us meet partakers thereof, which is a greater Blessing than we are aware of.
But this is not All. We Are in the second place to thank God the Father for making us meet partakers thereof, which is a greater Blessing than we Are aware of.
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For Pleasure being nothing else but the suitableness of the Object to the Faculty, (because things agreeable alone can agree together,) then what satisfaction should we find in Heaven,
For Pleasure being nothing Else but the suitableness of the Object to the Faculty, (Because things agreeable alone can agree together,) then what satisfaction should we find in Heaven,
What a Transcendent blessing then is it, and how thankfull ought we to be to God for it, that He makes us meet for the Inheritance above, in order to our better partaking of it;
What a Transcendent blessing then is it, and how thankful ought we to be to God for it, that He makes us meet for the Inheritance above, in order to our better partaking of it;
make it our chief Treasure, that our Hearts may still be there, where we have such a glorious Inheritance laid up for us, and such an indefeisible Estate,
make it our chief Treasure, that our Hearts may still be there, where we have such a glorious Inheritance laid up for us, and such an indefeisible Estate,
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The Lord forbid it me that I should give the Inheritance of my Fathers unto thee, said Naboth to Ahab, when he would have wrested it from him, 1 King. 21. 3. And yet this being but an Earthly Inheritance, whereas ours is an Heavenly;
The Lord forbid it me that I should give the Inheritance of my Father's unto thee, said Naboth to Ahab, when he would have wrested it from him, 1 King. 21. 3. And yet this being but an Earthly Inheritance, whereas ours is an Heavenly;
and we are willing to part with the Inheritance of the Saints in light for nothing, to sell our spiritual Birthright with profane Esau, for a mess of Pottage, while every trifling Argument shall make us disbelieve,
and we Are willing to part with the Inheritance of the Saints in Light for nothing, to fell our spiritual Birthright with profane Esau, for a mess of Pottage, while every trifling Argument shall make us disbelieve,
Is the price of Christ's bloud, the purchase he has made for us of an Eternal Inheritance, become so cheap unto us in comparison of those uncertain perishing ones which the malice of Men can,
Is the price of Christ's blood, the purchase he has made for us of an Eternal Inheritance, become so cheap unto us in comparison of those uncertain perishing ones which the malice of Men can,
so polluted and defiled? The Inheritance of the Saints in light is by St. Peter described by three such properties so peculiar to it, that they are not to be found in worldly ones.
so polluted and defiled? The Inheritance of the Saints in Light is by Saint Peter described by three such properties so peculiar to it, that they Are not to be found in worldly ones.
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and in a short time scarce be distinguished from that Earth wherein they were buried. 2. Again, Should Inheritances here be continued to their Owners never so long,
and in a short time scarce be distinguished from that Earth wherein they were buried. 2. Again, Should Inheritances Here be continued to their Owners never so long,
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even on the heads of those that wore them, but always fresh and green. 3. Lastly, Worldly Inheritances are so far from being undefiled, that their Owners may well blush when they consider how many times they come by them;
even on the Heads of those that wore them, but always fresh and green. 3. Lastly, Worldly Inheritances Are so Far from being undefiled, that their Owners may well blush when they Consider how many times they come by them;
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And if we think we have reason to be so to Men for such mean Inheritances, how much more ought we to be to our Heavenly Father for this Inheritance in light? Now since we cannot be thankfull to him for an Inheritance which we are not well assured does belong unto us, it will concern us here to try and secure our Evidence;
And if we think we have reason to be so to Men for such mean Inheritances, how much more ought we to be to our Heavenly Father for this Inheritance in Light? Now since we cannot be thankful to him for an Inheritance which we Are not well assured does belong unto us, it will concern us Here to try and secure our Evidence;
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and for that we need go no farther than the Text. If, as that tells us, it be an Inheritance of Saints, and an Inheritance in light, what Right or Title can we pretend to it without being our selves Saints and Children of the light? And if,
and for that we need go no farther than the Text. If, as that tells us, it be an Inheritance of Saints, and an Inheritance in Light, what Right or Title can we pretend to it without being our selves Saints and Children of the Light? And if,
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unless our Corruptible even here put on Incorruption, and we endeavour to be pure, as God, who is our Inheritance, is pure? 1 Joh. 3. 3. Heaven is no place for the polluted.
unless our Corruptible even Here put on Incorruption, and we endeavour to be pure, as God, who is our Inheritance, is pure? 1 John 3. 3. Heaven is no place for the polluted.
Into the Heavenly Jerusalem shall in no wise enter any thing that defileth, or is defiled, Revel. 21. 27. Nor will Christ receive any into his Kingdom but whom He shall find,
Into the Heavenly Jerusalem shall in no wise enter any thing that Defileth, or is defiled, Revel. 21. 27. Nor will christ receive any into his Kingdom but whom He shall find,
when He cometh, without spot and blameless, 2 Pet. 3. 9. If these things be found in us, Innocence, Vertue and Holiness of Life, an entrance shall then be ministred unto us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ, 2 Pet. 1. 11. And so when St. Peter bids us give diligence to make our calling and election sure, 1 Pet. 1. 10. He shews us the way how to doe so,
when He comes, without spot and blameless, 2 Pet. 3. 9. If these things be found in us, Innocence, Virtue and Holiness of Life, an Entrance shall then be ministered unto us abundantly into the everlasting Kingdom of our Lord and Saviour jesus christ, 2 Pet. 1. 11. And so when Saint Peter bids us give diligence to make our calling and election sure, 1 Pet. 1. 10. He shows us the Way how to do so,
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and that is by adding to our faith vertue, and to vertue knowledge, and so on, verses 5, 6, 7. by practising the Vertues of the Moral Law there set down.
and that is by adding to our faith virtue, and to virtue knowledge, and so on, Verses 5, 6, 7. by practising the Virtues of the Moral Law there Set down.
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which we are to find in our selves continually, and to clear up, still fearing lest any of us come short of our Inheritance, Heb. 4. 1. If we doe these things, we shall never fall.
which we Are to find in our selves continually, and to clear up, still fearing lest any of us come short of our Inheritance, Hebrew 4. 1. If we do these things, we shall never fallen.
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Let our Inheritance be as sure as God can make it, yet is it not sure to us, till our Consciences can bear us witness that we are the Children of God by obeying our Heavenly Father.
Let our Inheritance be as sure as God can make it, yet is it not sure to us, till our Consciences can bear us witness that we Are the Children of God by obeying our Heavenly Father.
And since he has provided such a glorious Estate for those that doe so, how ought we to despise those poor Inheritances He allots us here below, in comparison of what He prepares for us above? How willing to part with those for that,
And since he has provided such a glorious Estate for those that do so, how ought we to despise those poor Inheritances He allots us Here below, in comparison of what He prepares for us above? How willing to part with those for that,
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And this is the main Argument the Apostle useth here to persuade the Colossians unto all patience and long-suffering with joyfulness, in the precedent Verse,
And this is the main Argument the Apostle uses Here to persuade the colossians unto all patience and long-suffering with joyfulness, in the precedent Verse,
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That, with other Saints of God, they should take joyfully the spoiling of their goods, knowing in themselves that they had in Heaven a better and an enduring substance.
That, with other Saints of God, they should take joyfully the spoiling of their goods, knowing in themselves that they had in Heaven a better and an enduring substance.
so when he has once made us meet by his Grace, let us endeavour, by the assistance of that Grace, still to make our selves meeter, always blessing and thanking him as for all sorts of Blessings he bestows upon us,
so when he has once made us meet by his Grace, let us endeavour, by the assistance of that Grace, still to make our selves meeter, always blessing and thanking him as for all sorts of Blessings he bestows upon us,
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so in an especial manner for this in the Text, for the blessed hope and assurance he gives his Saints of partaking one day of such an Inheritance, as is All Blessedness.
so in an especial manner for this in the Text, for the blessed hope and assurance he gives his Saints of partaking one day of such an Inheritance, as is All Blessedness.
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I should utterly have fainted, but that I believe verily to see the goodness of the Lord in the land of the living, Psal. 27. 15. Let this Faith bear up our drooping spirits, as it did his;
I should utterly have fainted, but that I believe verily to see the Goodness of the Lord in the land of the living, Psalm 27. 15. Let this Faith bear up our drooping spirits, as it did his;
so his arts and methods to compass it have been various and different. Sometimes he hath endeavoured to destroy her by force, otherwhiles to undermine her by subtlety.
so his arts and methods to compass it have been various and different. Sometime he hath endeavoured to destroy her by force, otherwhiles to undermine her by subtlety.
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and took up other more plausible and insinuative, the allurements and blandishments of this World to baffle them out of the rewards of another, thinking by out-bidding Christ to gain a more numerous party to himself;
and took up other more plausible and insinuative, the allurements and blandishments of this World to baffle them out of the rewards of Another, thinking by out-bidding christ to gain a more numerous party to himself;
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3. Lastly, As he met with some of a stouter and wiser temper than to be prevail'd on by either of these Methods, Men not to be beaten off from their Profession by threats,
3. Lastly, As he met with Some of a stouter and Wiser temper than to be prevailed on by either of these Methods, Men not to be beaten off from their Profession by Treats,
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His subtlest policy has been to work upon their Judgments, to deprave their Understandings, by poysoning the very Fountains of Knowledge, the Scriptures.
His subtlest policy has been to work upon their Judgments, to deprave their Understandings, by poisoning the very Fountains of Knowledge, the Scriptures.
To which end he made choice of corrupt Teachers as the most proper Engines, who under pretence of greater light and stricter severity, might easily beguile unstable Souls;
To which end he made choice of corrupt Teachers as the most proper Engines, who under pretence of greater Light and Stricter severity, might Easily beguile unstable Souls;
as he shows they did all along, ch. 5. expresly naming them there, ver. 20. and not obscurely describing them here by their Sheep's-cloathing, the ordinary habit of the true Prophets in the time of the Law,
as he shows they did all along, changed. 5. expressly naming them there, ver. 20. and not obscurely describing them Here by their Sheep's-clothing, the ordinary habit of the true prophets in the time of the Law,
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That the Church of God has ever been pester'd with False Prophets, and shall still be so to the end of the World, we learn from 2 Pet. 2. 1. There were false Prophets among the People,
That the Church of God has ever been pestered with False prophets, and shall still be so to the end of the World, we Learn from 2 Pet. 2. 1. There were false prophets among the People,
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I speak as to wise men, judge ye what I say: And the practice of this Duty is commended in the Beraeans, in that they searched the Scriptures whether those things were so, as the Apostles preacht,
I speak as to wise men, judge you what I say: And the practice of this Duty is commended in the Bereans, in that they searched the Scriptures whither those things were so, as the Apostles preached,
Therefore unless we will expose our selves to an inevitable necessity of an eternal delusion, we must not be debarr'd such a sober exercise of our Understandings as may enable us to distinguish between the Doctrines of God and those of Men;
Therefore unless we will expose our selves to an inevitable necessity of an Eternal delusion, we must not be debarred such a Sobrium exercise of our Understandings as may enable us to distinguish between the Doctrines of God and those of Men;
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But who shall know them? Our Lord here furnishes an Answer to this Question, Ye shall know them. Ye, my Disciples, Ye that doe my will, shall know of the doctrine, and judge of those that bring it.
But who shall know them? Our Lord Here furnishes an Answer to this Question, You shall know them. You, my Disciples, You that do my will, shall know of the Doctrine, and judge of those that bring it.
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There is a strong Emphasis in this Pronoun, Ye. If so many be misled by false Prophets, 'tis a clear Argument, that they are none of Christ's Discipiles.
There is a strong Emphasis in this Pronoun, You. If so many be misled by false prophets, it's a clear Argument, that they Are none of Christ's Discipiles.
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others are wilfully negligent, and care not to try what is offered them by any hand (frighted from an Enquiry either by the imaginary difficulty or trouble of it) either unable to judge what is true,
Others Are wilfully negligent, and care not to try what is offered them by any hand (frighted from an Enquiry either by the imaginary difficulty or trouble of it) either unable to judge what is true,
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and God in his just judgment suffers them to be so, sending them strong delusions, because they receive not the love of the truth, that they should believe a lie;
and God in his just judgement suffers them to be so, sending them strong delusions, Because they receive not the love of the truth, that they should believe a lie;
and of corrupt lives) no marvel if they be so easily deluded by those who come with all deceiveableness of unrighteousness, with their NONLATINALPHABET their slight of hand and cunning craftiness, creeping first into men's houses,
and of corrupt lives) no marvel if they be so Easily deluded by those who come with all deceivableness of unrighteousness, with their their slight of hand and cunning craftiness, creeping First into men's houses,
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and then into their hearts and affections, dazling the eyes of such silly people with glittering pretences of stricter severities, with a shew of wisedom,
and then into their hearts and affections, dazzling the eyes of such silly people with glittering pretences of Stricter severities, with a show of Wisdom,
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and neglect of the body, of self-denial, rigorous observances and mortifications, of notions of a higher and sublimer strain, oppositions of science falsly so called, that puzzle their own and others understandings, and of greater favour and liberty to nature,
and neglect of the body, of self-denial, rigorous observances and mortifications, of notions of a higher and sublimer strain, oppositions of science falsely so called, that puzzle their own and Others understandings, and of greater favour and liberty to nature,
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These are disguises able to deceive, if it were possible, the very Elect. But that they shall not, we have our Saviour's warrant for it, Matt. 24. 24. The gates of hell shall never finally prevail against the Church nor the true Members of it.
These Are disguises able to deceive, if it were possible, the very Elect. But that they shall not, we have our Saviour's warrant for it, Matt. 24. 24. The gates of hell shall never finally prevail against the Church nor the true Members of it.
Ad populum phaleras, Christ's Disciples will soon smell out a Cheat be it never so well laid, these Children of light being in their generation not be outwitted by the children of this world.
Ad Populum phaleras, Christ's Disciples will soon smell out a Cheat be it never so well laid, these Children of Light being in their generation not be outwitted by the children of this world.
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They are all taught of God, and have an Unction from above which teaches them all things, to discover errour and truth, that they may avoid the one and embrace the other.
They Are all taught of God, and have an Unction from above which Teaches them all things, to discover error and truth, that they may avoid the one and embrace the other.
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or, Should an Angel of darkness transform himself into an Angel of light, his own natural ugliness would soon betray him at last to the eye of a Disciple of Christ,
or, Should an Angel of darkness transform himself into an Angel of Light, his own natural ugliness would soon betray him At last to the eye of a Disciple of christ,
Be their leaves never so glorious or flourishing, yet these trees shall be known by their fruits, which is the Second thing to be considered. By their Fruits ].
Be their leaves never so glorious or flourishing, yet these trees shall be known by their fruits, which is the Second thing to be considered. By their Fruits ].
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Not by any secret character of Reprobation nor mark of the Beast stampt on their foreheads, which some with the advantage of their Enthusiastical Spectacles can so plainly see,
Not by any secret character of Reprobation nor mark of the Beast stamped on their foreheads, which Some with the advantage of their Enthusiastical Spectacles can so plainly see,
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not by the blossomes of good purposes, nor the thin fig-leaves of a hollow profession; (For Satan may confess a Christ as well as a St. Peter, and Pirates may hang out the Flaggs of those Princes whose Subjects they intend to rob;
not by the blossoms of good Purposes, nor the thin Fig leaves of a hollow profession; (For Satan may confess a christ as well as a Saint Peter, and Pirates may hang out the Flags of those Princes whose Subject's they intend to rob;
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as you may find these false prophets here did, v. 21, 22, 23.) 'Tis not by such signs as these then that we must know them, but by their fruits, i. e. by their doctrines, as some;
as you may find these false Prophets Here did, v. 21, 22, 23.) It's not by such Signs as these then that we must know them, but by their fruits, i. e. by their doctrines, as Some;
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They who make no other use of their being counted Prophets, but to infuse higher degrees of all kind of Piety and Charity, without doubt are sent from God (for the Devil would never help them to credit and reputation in the World, who should employ it only to the advancement of Piety.) On the other side,
They who make no other use of their being counted prophets, but to infuse higher Degrees of all kind of Piety and Charity, without doubt Are sent from God (for the devil would never help them to credit and reputation in the World, who should employ it only to the advancement of Piety.) On the other side,
if their design be to infuse into their Followers seeds of impiety and injustice, of uncleanness and uncharitableness, of fedition and rebellion, be their pretences never so specious,
if their Design be to infuse into their Followers seeds of impiety and injustice, of uncleanness and uncharitableness, of fedition and rebellion, be their pretences never so specious,
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The wisedom that is from above, says S. James, is first pure, then peaceable, easie to be intreated, full of mercy and good fruits, without partiality and without hypocrisie;
The Wisdom that is from above, Says S. James, is First pure, then peaceable, easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy;
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And therefore St. Paul yokes seducing spirits and doctrines of Devils, 1 Tim. 4. v. 1. To let us know that the latter is an infallible sign of the former.
And Therefore Saint Paul yokes seducing spirits and doctrines of Devils, 1 Tim. 4. v. 1. To let us know that the latter is an infallible Signen of the former.
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and being humane judgments, can make up no more but a humane testimony, and which can never exactly be known by all men, some having neither skill nor leisure to inquire, much less ability to find it out. 2. I answer Positively;
and being humane Judgments, can make up no more but a humane testimony, and which can never exactly be known by all men, Some having neither skill nor leisure to inquire, much less ability to find it out. 2. I answer Positively;
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The very Rule St. Paul gives us too, 1 Tim. 6. 3. If any man teach otherwise, or any other thing (NONLATINALPHABET) and consent not to wholsom words, even the words of our Lord Jesus Christ,
The very Rule Saint Paul gives us too, 1 Tim. 6. 3. If any man teach otherwise, or any other thing () and consent not to wholesome words, even the words of our Lord jesus christ,
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we must weigh them all in the Balance of the Sanctuary, and judge of them by that Analogy and Proportion of Faith mentioned Rom. 12. 6. That form of doctrine delivered, Rom. 6. 17. and of sound words, 2 Tim. 1. 13. That NONLATINALPHABET the whole Body,
we must weigh them all in the Balance of the Sanctuary, and judge of them by that Analogy and Proportion of Faith mentioned Rom. 12. 6. That from of Doctrine Delivered, Rom. 6. 17. and of found words, 2 Tim. 1. 13. That the Whole Body,
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if we carefully compare a doctrine concerning one Article with a truth concerning others, we may then exactly judge of the part by its symmetry and proportion to the whole.
if we carefully compare a Doctrine Concerning one Article with a truth Concerning Others, we may then exactly judge of the part by its symmetry and proportion to the Whole.
Where-ever then we find any doctrine either expresly contained in Scripture or deducible thence by necessary consequence and agreeing to the Analogy or Proportion of the Christian Faith, we may conclude it is of God:
Wherever then we find any Doctrine either expressly contained in Scripture or deducible thence by necessary consequence and agreeing to the Analogy or Proportion of the Christian Faith, we may conclude it is of God:
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Every spirit that confesseth not that Jesus Christ is come in the flesh, (that denies his Incarnation or his Gospel) is not of God; no more than that doctrine can be, which tends to the drawing us off from Christ,
Every Spirit that Confesses not that jesus christ is come in the Flesh, (that Denies his Incarnation or his Gospel) is not of God; no more than that Doctrine can be, which tends to the drawing us off from christ,
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Their very Speech bewrayeth them, and we may easily distinguish them by their Shiboleth; Their corrupt and abominable doctrines will certainly tell us whom they belong to.
Their very Speech bewrayeth them, and we may Easily distinguish them by their Shibboleth; Their corrupt and abominable doctrines will Certainly tell us whom they belong to.
2. A Second sort of Fruits, whereby we are to distinguish false Prophets from true ones, are their corrupt practices, the natural issues of their corrupt doctrines.
2. A Second sort of Fruits, whereby we Are to distinguish false prophets from true ones, Are their corrupt practices, the natural issues of their corrupt doctrines.
Heresies are indeed properly seated in the Understanding, and yet Saint Paul ranks them among the works of the Flesh, Gal. 5. 20. because they dispose us to, and ever determine in them.
Heresies Are indeed properly seated in the Understanding, and yet Saint Paul ranks them among the works of the Flesh, Gal. 5. 20. Because they dispose us to, and ever determine in them.
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and the Scripture still brands them, where-ever it mentions them, sometimes with the Character of Boasters, otherwhiles of Flatters and Menpleasers; sometimes representing them as Self-seekers, and doing all for filthy lucres sake; at other times,
and the Scripture still brands them, wherever it mentions them, sometime with the Character of Boaster's, otherwhiles of Flatters and Menpleasers; sometime representing them as Self-seekers, and doing all for filthy lucres sake; At other times,
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as ambitious and affecting pre-eminence; sometimes cruel as Wolves; and sometimes subtle and insinuative as Serpents, working upon the weakness of silly People laden with iniquity, as Satan did on Eve, and soothing them in their Corruptions, to keep them fast and maintain a Party, being full of all impurity themselves, notwithstanding all their braggs of extraordinary light and sanctity, such as the Scripture describes the Gnosticks to be, who professing to know God (much better than all other Christians) did in works deny him, and were abominable, disobedient, and to every good work reprobate.
as ambitious and affecting preeminence; sometime cruel as Wolves; and sometime subtle and insinuative as Serpents, working upon the weakness of silly People laden with iniquity, as Satan did on Eve, and soothing them in their Corruptions, to keep them fast and maintain a Party, being full of all impurity themselves, notwithstanding all their brags of extraordinary Light and sanctity, such as the Scripture describes the Gnostics to be, who professing to know God (much better than all other Christians) did in works deny him, and were abominable, disobedient, and to every good work Reprobate.
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but those appearances prove no better at last than fantastical illusions; like false meteors, which after a little blaze usually expire in a stench. Nemo potest diu personam ferre.
but those appearances prove no better At last than fantastical illusions; like false meteors, which After a little blaze usually expire in a stench. Nemo potest Diu Personam Far.
'Tis not so with them who have but the form of godliness; These wax worse and worse, and their folly will at last be made manifest to all men who have but any common reason and prudence to try them.
It's not so with them who have but the from of godliness; These wax Worse and Worse, and their folly will At last be made manifest to all men who have but any Common reason and prudence to try them.
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But because each of these fruits distinctly considered may prove but a partial and incomplete Rule whereby to judge of men, according to that of Seneca, De toto, non de partibus, judicandum;
But Because each of these fruits distinctly considered may prove but a partial and incomplete Rule whereby to judge of men, according to that of Senecca, De toto, non de partibus, judicandum;
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And now, having explain'd our Saviour's Rule, give me leave to apply it in the first place to the Scribes and Pharisees, and in the next, to those who are their genuine Successors;
And now, having explained our Saviour's Rule, give me leave to apply it in the First place to the Scribes and Pharisees, and in the next, to those who Are their genuine Successors;
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But the Pharisees were ever reputed the strictest and most exquisite Sect, not only by the generality of the Jews, but by St. Paul also, who was himself both the Son, and the Disciple of a Pharisee, and seems to give it the advantage and precedency to all other Sects among the Jews, as Josephus also does,
But the Pharisees were ever reputed the Strictest and most exquisite Sect, not only by the generality of the jews, but by Saint Paul also, who was himself both the Son, and the Disciple of a Pharisee, and seems to give it the advantage and precedency to all other Sects among the jews, as Josephus also does,
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and their exemplary holiness, had ▪ so bewitch'd the hearts of the Jews, that there was no holy man amongst them which was not termed a Pharisee, and they seem'd to have so ingross'd all piety to themselves, that it became a familiar proverb and unquestionable truth among the People, That if the many mansions of heaven could allow quarter but to two Tenants, The one must be a Scribe, and the other a Pharisee.
and their exemplary holiness, had ▪ so bewitched the hearts of the jews, that there was no holy man among them which was not termed a Pharisee, and they seemed to have so ingrossed all piety to themselves, that it became a familiar proverb and unquestionable truth among the People, That if the many mansions of heaven could allow quarter but to two Tenants, The one must be a Scribe, and the other a Pharisee.
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And as it cannot be deny'd but that in some things they expounded the Law not amiss, (since our Saviour grants it, Matth. 23. 2, 3.) so on the other side 'tis certain, that they were very strict Observers of the Letter,
And as it cannot be denied but that in Some things they expounded the Law not amiss, (since our Saviour grants it, Matthew 23. 2, 3.) so on the other side it's certain, that they were very strict Observers of the letter,
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if he commanded the wearing of Philacteries, they will enlarge them. These and many the like I might instance in, which they observed even to Superstition;
if he commanded the wearing of Phylacteries, they will enlarge them. These and many the like I might instance in, which they observed even to Superstition;
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so that, as St. Paul speaks of himself when he was one of them, touching the righteousness which is in the law they were so blameless, that they were not liable to any humane exception.
so that, as Saint Paul speaks of himself when he was one of them, touching the righteousness which is in the law they were so blameless, that they were not liable to any humane exception.
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And yet all this was but the sheeps-cloathing, the Wolves are still behind, and you may discover them by their Principles and Practices, both soured with the leaven of Hypocrisie which leavened their whole lump, and is so rank and strong, that you may easily both taste and smell it.
And yet all this was but the Sheep's clothing, the Wolves Are still behind, and you may discover them by their Principles and Practices, both soured with the leaven of Hypocrisy which leavened their Whole lump, and is so rank and strong, that you may Easily both taste and smell it.
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Among which their Traditions shall lead the Van. God had forbidden to add or diminish ought from his Law, Deut. 4. 2. And they did both, embase the pure metal of his Word by the alchimy of their brass and leaden Commentaries,
Among which their Traditions shall led the Van. God had forbidden to add or diminish ought from his Law, Deuteronomy 4. 2. And they did both, embase the pure metal of his Word by the alchemy of their brass and leaden Commentaries,
This was their Cabala or Talmud, those NONLATINALPHABET, or fantastical suppliments of their Doctors, whereby they would needs fill up those gaps which they found in the Mosaical Law,
This was their Cabala or Talmud, those, or fantastical supplements of their Doctors, whereby they would needs fill up those gaps which they found in the Mosaical Law,
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and teach the Almighty a better way of worshipping Him than Himself could prescribe, as if that rule He had given them had been too scant a measure for their overgrown devotion;
and teach the Almighty a better Way of worshipping Him than Himself could prescribe, as if that Rule He had given them had been too scant a measure for their overgrown devotion;
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And hence our Saviour plainly tells them, That they transgressed the commandments of God, teaching for doctrins the commandments of men, Mat. 15. 3, 9. 2. A second Principle of these Rabbi's was, That the due observation of the Law consisted in a bare external obedience thereunto (the opus operatum ) and that the forbearance of an actual Commission was a full compliance with all the negative Precepts thereof:
And hence our Saviour plainly tells them, That they transgressed the Commandments of God, teaching for doctrines the Commandments of men, Mathew 15. 3, 9. 2. A second Principle of these Rabbi's was, That the due observation of the Law consisted in a bore external Obedience thereunto (the opus operatum) and that the forbearance of an actual Commission was a full compliance with all the negative Precepts thereof:
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So that, in the Pharisees account, to be a just or an innocent man was no higher a perfection than what Seneca condemns, Ad legem bonum esse, and that which a Heathen would not grant sufficient to make a man honest in the sight of men, was enough, in their reason, to render him upright in the sight of God.
So that, in the Pharisees account, to be a just or an innocent man was no higher a perfection than what Senecca condemns, Ad legem bonum esse, and that which a Heathen would not grant sufficient to make a man honest in the sighed of men, was enough, in their reason, to render him upright in the sighed of God.
And that this was their conceipt of the Nature of obedience appears by those many false Glosses our Lord confutes, ch. 5. For instance, God's Law inhibited Murther, the Pharisees confin'd it to the hand,
And that this was their conceit of the Nature of Obedience appears by those many false Glosses our Lord confutes, changed. 5. For instance, God's Law inhibited Murder, the Pharisees confined it to the hand,
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it laid no restraint on the heart, but only on the outward members, consisting, as they shap'd it, in a bare Omission of such things as humane justice could take cognizance of,
it laid no restraint on the heart, but only on the outward members, consisting, as they shaped it, in a bore Omission of such things as humane Justice could take cognizance of,
For we find him in the Gospel giving in to God a swelling Catalogue of his own seeming vertues in an Eucharistical boasting, Lord, I thank thee. Remission of sins was a thing a Pharisee stood not in need of, who could not only fulfill the Law, but exceed it.
For we find him in the Gospel giving in to God a swelling Catalogue of his own seeming Virtues in an Eucharistical boasting, Lord, I thank thee. Remission of Sins was a thing a Pharisee stood not in need of, who could not only fulfil the Law, but exceed it.
Which legal Righteousness of theirs St. Paul hath taken great pains to beat down, but could never beat the Pharisee off from it, who was not content to stand upon equal terms,
Which Legal Righteousness of theirs Saint Paul hath taken great pains to beatrice down, but could never beatrice the Pharisee off from it, who was not content to stand upon equal terms,
4. A fourth strange opinion of theirs was, a fancy they had of a temporal flourishing Messiah, which serv'd to promote their carnal ambition by filling their heads with designs of worldly grandeur,
4. A fourth strange opinion of theirs was, a fancy they had of a temporal flourishing Messiah, which served to promote their carnal ambition by filling their Heads with designs of worldly grandeur,
and begetting a contempt in them of and hatred to all other Nations, while they look'd upon themselves as the only true Subjects of their misshapen Messiah, and on all others as Rebels to Him,
and begetting a contempt in them of and hatred to all other nations, while they looked upon themselves as the only true Subject's of their misshapen Messiah, and on all Others as Rebels to Him,
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and deeming it no better than a sinfull Vassalage, to stoop to a Heathen Sceptre; and dispensing with their oaths and obligations upon the accompt of their Religion and Customs:
and deeming it no better than a sinful Vassalage, to stoop to a Heathen Sceptre; and dispensing with their Oaths and obligations upon the account of their Religion and Customs:
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But by those main doctrines I have mentioned, and which are indeed of the very essence and constitution of a Pharisee, 'tis easie to discover their design and drift,
But by those main doctrines I have mentioned, and which Are indeed of the very essence and constitution of a Pharisee, it's easy to discover their Design and drift,
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Painted Sepulchres they were, offering to the purblind view of men the scum and outside of their nobility and merit in the large characters of Marble Statues, Heraldry and Epitaphs,
Painted Sepulchres they were, offering to the purblind view of men the scum and outside of their Nobilt and merit in the large characters of Marble Statues, Heraldry and Epitaphs,
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Bodily worship (which is but the rinde and bark of Religion) was the main of the Pharisees sanctity, which usually concluded like the Turkish Lents after the vizarded austerity of a few spare hours in nightly Bacchanals. They would not fast without a smeared or disfigured Face,
Bodily worship (which is but the rind and bark of Religion) was the main of the Pharisees sanctity, which usually concluded like the Turkish Lents After the vizarded austerity of a few spare hours in nightly Bacchanals. They would not fast without a smeared or disfigured Face,
but in their foreheads, hands, and heels also, as whipt and branded Malefactors have no more of Law than what is legible in red letters of Justice on their backs or fists.
but in their foreheads, hands, and heels also, as whipped and branded Malefactors have no more of Law than what is legible in read letters of justice on their backs or fists.
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and their spiritual Pride, which is worse, was as great, while their enthron'd righteousness lookt down on the integrity of all the World besides as its footstool.
and their spiritual Pride, which is Worse, was as great, while their Enthroned righteousness looked down on the integrity of all the World beside as its footstool.
They would not board with a Samaritan or a Publican, falling foul with Christ for tasting of their bread (a crime as bad with them as to eat Swines-flesh) herein shewing themselves the true Successors of those in the Prophet Esay, 65. 5. whose Motto 'twas, Stand a-part, Come not near me,
They would not board with a Samaritan or a Publican, falling foul with christ for tasting of their bred (a crime as bad with them as to eat Swine's flesh) herein showing themselves the true Successors of those in the Prophet Isaiah, 65. 5. whose Motto 'twas, Stand apart, Come not near me,
And thus we find the Pharisee praying by himself, leaving the despised Publican in the utmost Porch of the Peoples Court, whom he brands with the odious contemptible name of This Publican, Uncharitableness being the natural brat of Pride,
And thus we find the Pharisee praying by himself, leaving the despised Publican in the utmost Porch of the Peoples Court, whom he brands with the odious contemptible name of This Publican, Uncharitableness being the natural brat of Pride,
To their Hypocrisie and Pride, I may add their excessive Covetousness and Extortion charg'd upon them, which was so unsatiable, that their throat was an open Sepulchre, swallowing up whole Widows houses and the Estates of Orphans, dress'd in the poynant Sawce of their owners Tears,
To their Hypocrisy and Pride, I may add their excessive Covetousness and Extortion charged upon them, which was so unsatiable, that their throat was an open Sepulchre, swallowing up Whole Widows houses and the Estates of Orphans, dressed in the poignant Sauce of their owners Tears,
And what was their Corban, but an art to fill their Treasury, by cheating Parents of their due upon the score of Religion? Or what were all their subtle arts to gain and uphold a Party,
And what was their Corban, but an art to fill their Treasury, by cheating Parents of their endue upon the score of Religion? Or what were all their subtle arts to gain and uphold a Party,
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but Interest? Wherein their blind zeal and industry did vye with their policy, compassing Sea and Land to make but one Proselyte; who when they had made him such, would be sure to be twofold more the child of Hell than themselves.
but Interest? Wherein their blind zeal and industry did vie with their policy, compassing Sea and Land to make but one Proselyte; who when they had made him such, would be sure to be twofold more the child of Hell than themselves.
As Renegadoes among the Turks exceed the Natural Turks in their hatred and malice to Christians, and for that reason have priviledges above the Natives. And indeed 'tis hard to say which was greater, their Malice or Cruelty, to those who refused to subscribe to such dictates as they Magisterially delivered out of Moses's Chair, which were to be received as infallible Oracles.
As Renegades among the Turks exceed the Natural Turks in their hatred and malice to Christians, and for that reason have privileges above the Natives. And indeed it's hard to say which was greater, their Malice or Cruelty, to those who refused to subscribe to such dictates as they Magisterially Delivered out of Moses's Chair, which were to be received as infallible Oracles.
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Taking away that key of knowledge, which might unlock the gate thereof, and hoodwinking the people that they might not find their way thither, being very jealous lest Christ should shew it them,
Taking away that key of knowledge, which might unlock the gate thereof, and hoodwinking the people that they might not find their Way thither, being very jealous lest christ should show it them,
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as Jesuits are in ours, sowing Sedition and Rebellion where-ever they went, especially against the Romans, whom they most suspected and feared as those who would take away their place and nation, which at last they did, being enraged by the frequent insurrection of the Jews whom the Pharisaical Zealots continually stirr'd up,
as Jesuits Are in ours, sowing Sedition and Rebellion wherever they went, especially against the Roman, whom they most suspected and feared as those who would take away their place and Nation, which At last they did, being enraged by the frequent insurrection of the jews whom the Pharisaical Zealots continually stirred up,
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Thus have I shown you the Pharisee, the grand Original, as I may so style him, of all succeeding False Prophets, pluckt off his vizard and his sheepscloathing, in this brief account I have now given you of his Doctrines and their Tendencies, together with his practical Commentary on his corrupt Text. 'Twere to be wisht that that Hypocrisie, which was the very soul and form of a Pharisee, had not by an unhappy kind of Transmigration pass'd into others.
Thus have I shown you the Pharisee, the grand Original, as I may so style him, of all succeeding False prophets, plucked off his vizard and his sheepscloathing, in this brief account I have now given you of his Doctrines and their Tendencies, together with his practical Commentary on his corrupt Text. 'Twere to be wished that that Hypocrisy, which was the very soul and from of a Pharisee, had not by an unhappy kind of Transmigration passed into Others.
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and walkt uncontroll'd in the staple dress of the Land, our sheeps-cloathing. The difference between that of the ancient and of our modern ones being only this, That theirs was of a courser,
and walked uncontrolled in the staple dress of the Land, our Sheep's clothing. The difference between that of the ancient and of our modern ones being only this, That theirs was of a courser,
Did they corrupt That with their Cabalistical Glosses, we wrest This to our own and others Damnation by our false and carnal Interpretations, making it speak to Interest and Ambition.
Did they corrupt That with their Cabalistical Glosses, we wrest This to our own and Others Damnation by our false and carnal Interpretations, making it speak to Interest and Ambition.
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others by a contrary, but as bad an error, being so far from owning an Inherent Righteousness, that they make it wholly Imputative, crying up Faith even to the decrying of all good works,
Others by a contrary, but as bad an error, being so Far from owning an Inherent Righteousness, that they make it wholly Imputative, crying up Faith even to the decrying of all good works,
Wherein did their Stoical fatality differ from our absolute Decree? Or their Temporal conquering Messiah, from that which our Millenaries have shap'd to themselves? I dare say in these and many the like instances, our Christian Pharisees doe as far surpass the Jewish ones in their corrupt Doctrines,
Wherein did their Stoical fatality differ from our absolute decree? Or their Temporal conquering Messiah, from that which our Millennials have shaped to themselves? I Dare say in these and many the like instances, our Christian Pharisees do as Far surpass the Jewish ones in their corrupt Doctrines,
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as in all the pernicious Consequences of those Doctrines, either in Hypocrisie or Ambition, Covetousness or Cruelty, Hatred and malitious Uncharitableness to all Dissenters, blind Zeal and indefatigable Industry in gaining Proselytes;
as in all the pernicious Consequences of those Doctrines, either in Hypocrisy or Ambition, Covetousness or Cruelty, Hatred and malicious Uncharitableness to all Dissenters, blind Zeal and indefatigable Industry in gaining Proselytes;
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which they not only equal to the written Word of God in the modest language of the Council of Trent, requiring them to be received with the same affection of godliness and reverence that is due to the books of the Old and New Testament,
which they not only equal to the written Word of God in the modest language of the Council of Trent, requiring them to be received with the same affection of godliness and Reverence that is due to the books of the Old and New Testament,
Thereby charging the Holy Writ with obscurity and imperfection, which the Pharisees never had the face to doe, whose corrupt Glosses and Interpretations were Orthodox in respect of those which these Men give us,
Thereby charging the Holy Writ with obscurity and imperfection, which the Pharisees never had the face to do, whose corrupt Glosses and Interpretations were Orthodox in respect of those which these Men give us,
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but to the second much more, having quite raz'd it out of their Decalogue, and divided their Worship between the Creator and his Creatures, not the highest only,
but to the second much more, having quite razed it out of their Decalogue, and divided their Worship between the Creator and his Creatures, not the highest only,
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as Saints and Angels, but the very lowest and most contemptible of them, even Stocks and Stones (for such are their Images) which rather than they will forego, they will part with one of God's Commandments. 3. What are their many impertinent repetitions,
as Saints and Angels, but the very lowest and most contemptible of them, even Stocks and Stones (for such Are their Images) which rather than they will forego, they will part with one of God's commandments. 3. What Are their many impertinent repetitions,
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but so many takings of God's Holy Name in vain? Or their Maxime of not keeping Faith with Hereticks but a Doctrine of flat Perjury? 4. The Sabbath, which was sacred even to Superstition with a Pharisee, has far less respect with them than a Saint's Holy-day,
but so many takings of God's Holy Name in vain? Or their Maxim of not keeping Faith with Heretics but a Doctrine of flat Perjury? 4. The Sabbath, which was sacred even to Superstition with a Pharisee, has Far less respect with them than a Saint's Holiday,
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though of their own Canonization. 5. When God commands us to be obedient to our civil or natural Parents, they can not only dispense with our Allegiance to,
though of their own Canonization. 5. When God commands us to be obedient to our civil or natural Parents, they can not only dispense with our Allegiance to,
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forcing them sometimes into Monasteries as unwilling and oft-times blemisht Sacrifies, against their own and not seldom their Parents consent too. 6. & 7. What excellent Doctrines they deliver concerning Murther and Adultery, let the Provincial Letters tell you.
forcing them sometime into Monasteries as unwilling and ofttimes blemished Sacrifices, against their own and not seldom their Parents consent too. 6. & 7. What excellent Doctrines they deliver Concerning Murder and Adultery, let the Provincial Letters tell you.
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even to the preferring it to Marriage in Ecclesiastical persons, does abundantly witness. 8. I might tell you how little conscience they make of Sacriledge too, (the worst of Thefts) as appears by their exposing all to sale, Heaven and Earth, Hell and Purgatory to boot. 9. Have not their jugling Doctrines of Equivocations and mental Reservations made all sober and just Men hiss at them as false witnesses? 10. And have they not with the Pharisee, restrained the Tenth Commandment to consent of Will,
even to the preferring it to Marriage in Ecclesiastical Persons, does abundantly witness. 8. I might tell you how little conscience they make of Sacrilege too, (the worst of Thefts) as appears by their exposing all to sale, Heaven and Earth, Hell and Purgatory to boot. 9. Have not their juggling Doctrines of Equivocations and mental Reservations made all Sobrium and just Men hiss At them as false Witnesses? 10. And have they not with the Pharisee, restrained the Tenth Commandment to consent of Will,
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Surely 'twas not without good reason that the Pope in the first Session of the last Council of Lateran laid the Scriptures at his feet, to let us know that it was his and his Successor's design to trample them under them.
Surely 'twas not without good reason that the Pope in the First Session of the last Council of Lateran laid the Scriptures At his feet, to let us know that it was his and his Successor's Design to trample them under them.
and what they doe to the Gospel, will appear by such Anti-christian Doctrines, (whereof I am now to give you some brief account) which destroy the Truth and Purity of it. 1. The Truth of it,
and what they do to the Gospel, will appear by such Antichristian Doctrines, (whereof I am now to give you Some brief account) which destroy the Truth and Purity of it. 1. The Truth of it,
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as their cunningly devised Fables, 1. That of Transubstantiation, a flat contradiction to Philosophy and our very Senses, a scandal to Jews and Mahumetans, and which nothing but their Covetousness and Ambition (both which 'tis most excellently fitted to) could invent;
as their cunningly devised Fables, 1. That of Transubstantiation, a flat contradiction to Philosophy and our very Senses, a scandal to jews and Mahumetans, and which nothing but their Covetousness and Ambition (both which it's most excellently fitted to) could invent;
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there being, if well examined, no real proof in Scripture for, but many irrefragable ones against it. 2. That of Purgatory borrowed from Virgil, and countenanced neither by the Word of God nor remoter Antiquity. 3. That of Miracles they so much boast of,
there being, if well examined, no real proof in Scripture for, but many irrefragable ones against it. 2. That of Purgatory borrowed from Virgil, and countenanced neither by the Word of God nor Remoter Antiquity. 3. That of Miracles they so much boast of,
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but can never show us (their Scene being always laid so far off, that they know none but their own befooled Bigots will be at the charge or pains to hunt after them,) or if they could, ought not to baffle us out of the belief of those Truths which the Scripture so plainly delivers, the pretences of such Lying Wonders being those very marks which Moses, Christ, and St. Paul brand false Prophets with,
but can never show us (their Scene being always laid so Far off, that they know none but their own befooled Bigots will be At the charge or pains to hunt After them,) or if they could, ought not to baffle us out of the belief of those Truths which the Scripture so plainly delivers, the pretences of such Lying Wonders being those very marks which Moses, christ, and Saint Paul brand false prophets with,
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He that shall compare Popish Legends with the Jewish Talmud, or even the Alcoran its self, must be forc'd to confess, that the former are many of them sober Histories to these spiritual Romances.
He that shall compare Popish Legends with the Jewish Talmud, or even the Alcorani its self, must be forced to confess, that the former Are many of them Sobrium Histories to these spiritual Romances.
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1. Can any thing contribute more to Hypocrisie and flatness in Devotion than their Pharisaical Doctrines of External Performances, the meer Opus operatum, (as bad Divinity as 'tis Latin,) and which being in St. Paul 's account but bodily exercise, leaves nothing for the Mind to doe:
1. Can any thing contribute more to Hypocrisy and flatness in Devotion than their Pharisaical Doctrines of External Performances, the mere Opus operatum, (as bad Divinity as it's Latin,) and which being in Saint Paul is account but bodily exercise, leaves nothing for the Mind to do:
and the greatest part concluded for the latter, and yet this Man is reputed the great Patron of the English and his Anniversary Festival kept with great Solemnity in Rome in the Colledge of English Jesuites, who in their Refectory or Dining-room show us also the Pictures of Garnet and such-like Tyburn Saints;
and the greatest part concluded for the latter, and yet this Man is reputed the great Patron of the English and his Anniversary Festival kept with great Solemnity in Room in the College of English Jesuits, who in their Refectory or Dining-room show us also the Pictures of Garnet and suchlike Tyburn Saints;
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Their Religion, I say, consists in running after such Saints as these, and dealing out their Prayers to them by tale and measure, mumbled over like Charms, all whose force lyes in an External application of them,
Their Religion, I say, consists in running After such Saints as these, and dealing out their Prayers to them by tale and measure, mumbled over like Charms, all whose force lies in an External application of them,
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and can satisfie their Consciences that they have done all that was commanded them, though they have done but the least part of what God has required of them.
and can satisfy their Consciences that they have done all that was commanded them, though they have done but the least part of what God has required of them.
2. Can any thing be more effectual to debauch men's Manners than their Doctrine of Repentance and the Power of the Keys, whereby they can turn Attrition into Contrition, when they please,
2. Can any thing be more effectual to debauch men's Manners than their Doctrine of Repentance and the Power of the Keys, whereby they can turn Attrition into Contrition, when they please,
to be drunk and vomit, to vomit and again be drunk, who would dislike? But then have they not very severe strict Rules, some may say? and doe they not enjoyn harsh Pennances and Mortifications? They doe indeed make as fair a show in the Flesh as any Pharisee whatsoever,
to be drunk and vomit, to vomit and again be drunk, who would dislike? But then have they not very severe strict Rules, Some may say? and do they not enjoin harsh Penances and Mortifications? They do indeed make as fair a show in the Flesh as any Pharisee whatsoever,
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sold many of them at Fairs with blanks for names and crimes too, ratable at summs proportionable to the Purchaser's abilities, where a Man may buy himself out of Hell while he lives,
sold many of them At Fairs with blanks for names and crimes too, ratable At sums proportionable to the Purchaser's abilities, where a Man may buy himself out of Hell while he lives,
A Doctrine easie to flesh and bloud, and excellently fitted to the designs, as their perpetual Vow of Continency does promote the Lusts of it, exposing some to an inevitable Temptation by denying them those remedies which the Gospel freely allows every Man.
A Doctrine easy to Flesh and blood, and excellently fitted to the designs, as their perpetual Voelli of Continency does promote the Lustiest of it, exposing Some to an inevitable Temptation by denying them those remedies which the Gospel freely allows every Man.
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3. Can any thing more advance the pride of Nature than their Pharisaical Doctrines of Merit and Supererogation, which teach Men to purchase their own Glory without being beholding to God's Mercy,
3. Can any thing more advance the pride of Nature than their Pharisaical Doctrines of Merit and Supererogation, which teach Men to purchase their own Glory without being beholding to God's Mercy,
while it is assured that it can carve out its own destiny by an exorbitant freedom of Will, that Men can dispose themselves to Conversion, work out their own Salvation without Christ's help,
while it is assured that it can carve out its own destiny by an exorbitant freedom of Will, that Men can dispose themselves to Conversion, work out their own Salvation without Christ's help,
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while they are made to believe that others can doe it for them, as if the lashes of Saints (supposing them such) could heal us as Christ's stripes doe, that God's Justice would suffer its self to be paid with any other coyn than that which bears his Son's image and superscription,
while they Are made to believe that Others can do it for them, as if the Lashes of Saints (supposing them such) could heal us as Christ's stripes do, that God's justice would suffer its self to be paid with any other coin than that which bears his Son's image and superscription,
or more derogatory or injurious to the Saviour of the World? And yet this is the Doctrine of the false Prophets of Rome, who stick not, some of them blasphemously to affirm, That we are more beholding to the Mother's milk than to the Son's bloud.
or more derogatory or injurious to the Saviour of the World? And yet this is the Doctrine of the false prophets of Room, who stick not, Some of them blasphemously to affirm, That we Are more beholding to the Mother's milk than to the Son's blood.
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and consequently exclude all hope of any Reformation of the Pope's abuses, which all Men must swallow and digest as the dictates of God's Spirit, to whom he entitles them,
and consequently exclude all hope of any Reformation of the Pope's Abuses, which all Men must swallow and digest as the dictates of God's Spirit, to whom he entitles them,
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and from which there lying no Appeal, he may Lord it as he pleases over God's heritage, let his pretended Predecessor say what he will to the contrary, 1 Pet. 5. 3. and over all the Princes of the Earth too by vertue of his Dabo tibi claves, in spight also of the same Apostle, 1 Pet. 2. 13, 14. Doctrines which serve to swell him up with Pride,
and from which there lying no Appeal, he may Lord it as he Pleases over God's heritage, let his pretended Predecessor say what he will to the contrary, 1 Pet. 5. 3. and over all the Princes of the Earth too by virtue of his Dabo tibi claves, in spite also of the same Apostle, 1 Pet. 2. 13, 14. Doctrines which serve to swell him up with Pride,
as that of Transubstantiation fills all his Emissaries with it too, which giving them a power to make their God, must needs make them look upon themselves as some great ones,
as that of Transubstantiation fills all his Emissaries with it too, which giving them a power to make their God, must needs make them look upon themselves as Some great ones,
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and the more Dispensations, the more Money, (No Peny, no Paternoster with them.) Thus doe their Doctrines empty themselves still into the Churches Treasury,
and the more Dispensations, the more Money, (No Penny, no Paternoster with them.) Thus do their Doctrines empty themselves still into the Churches Treasury,
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and the Sins of the whole World must be taxed to increase St. Peter 's Patrimony, (though himself could tell us he had neither Silver nor Gold,) and rather than the Pope's Coffers shall stand empty, he will set a price upon Damnation its self,
and the Sins of the Whole World must be taxed to increase Saint Peter is Patrimony, (though himself could tell us he had neither Silver nor Gold,) and rather than the Pope's Coffers shall stand empty, he will Set a price upon Damnation its self,
and the very Stews shall become Tributary to his Holiness's Purse, that so that very Purse may maintain his Grandeur to the lessening of that of all other Princes.
and the very Stews shall become Tributary to his Holiness's Purse, that so that very Purse may maintain his Grandeur to the lessening of that of all other Princes.
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And surely Purgatory yields him so considerable a Rent that (as Bishop Jewell well said) the Pope would be content to lose Heaven and Hell too to save that;
And surely Purgatory yields him so considerable a Rend that (as Bishop Jewel well said) the Pope would be content to loose Heaven and Hell too to save that;
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And nothing can render his Indulgences tolerable but this one Consideration, That they gave the first occasion to the Reformation of this, and all other his Abuses.
And nothing can render his Indulgences tolerable but this one Consideration, That they gave the First occasion to the Reformation of this, and all other his Abuses.
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of Probabilities and rectifying of Intentions, mentioned at large in the Provincial Letters, and which the Jesuites have made such excellent use of for deciding Cases of Conscience:
of Probabilities and rectifying of Intentions, mentioned At large in the Provincial Letters, and which the Jesuits have made such excellent use of for deciding Cases of Conscience:
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To which I might add, Their uncharitable and non-sensical Principle of their Particular Churches being the Universal Catholick one (as the Pharisees and Donatists of old,
To which I might add, Their uncharitable and nonsensical Principle of their Particular Churches being the Universal Catholic one (as the Pharisees and Donatists of old,
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as if none could be saved that were out of their Ark: Besides those innumerable, burthensome and superstitious Ordinances they load men's Consciences with; (A yoke,
as if none could be saved that were out of their Ark: Beside those innumerable, burdensome and superstitious Ordinances they load men's Consciences with; (A yoke,
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which how destructive 'tis to all civil Government, will appear by the very proposing of these four Particulars. 1. That they so exempt all Ecclesiastical persons from Subjection to Princes,
which how destructive it's to all civil Government, will appear by the very proposing of these four Particulars. 1. That they so exempt all Ecclesiastical Persons from Subjection to Princes,
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as to allow these no co-active, but only a directive Power over them. 2. That by the Seal of Confession they tye up their Priests from revealing any traiterous Plots of Rebels against their Soveraigns. 3. That the Pope by his Authority can,
as to allow these not coactive, but only a directive Power over them. 2. That by the Seal of Confessi they tie up their Priests from revealing any traitorous Plots of Rebels against their Sovereigns. 3. That the Pope by his authority can,
Whatever such a Man's practice may be (as, no doubt, many noble Gentlemen of that persuasion have been Loyal to their last breath,) yet his Principles are rebellious;
Whatever such a Man's practice may be (as, no doubt, many noble Gentlemen of that persuasion have been Loyal to their last breath,) yet his Principles Are rebellious;
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and that has power to make Articles of Faith according to the determination of the Council of Trent, hath ex Cathedra declared these forenamed Principles of Rebellion to be such Articles of Faith,
and that has power to make Articles of Faith according to the determination of the Council of Trent, hath ex Cathedra declared these forenamed Principles of Rebellion to be such Articles of Faith,
All the Pharisee 's arts of dawbing and pargetting are but rude and gross, and his colours faint to those of a Mendicant. View him with his shaven head, his long beard and longer beads, his ill habit and worse looks, prostrating his body to the ground before his woodden god,
All the Pharisee is arts of daubing and pargetting Are but rude and gross, and his colours faint to those of a Mendicant. View him with his shaved head, his long beard and longer beads, his ill habit and Worse looks, prostrating his body to the ground before his wooden god,
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And what is all their Tinsel devotion, but a Pharisaical will-worship? That rabble of insignificant and superstitious ceremonies, wherein they out-doe the most hypocritical Pharisees in Crosses, Relicks, Agnus 's, Exorcising of devils of their own raising,
And what is all their Tinsel devotion, but a Pharisaical will-worship? That rabble of insignificant and superstitious ceremonies, wherein they outdo the most hypocritical Pharisees in Crosses, Relics, Agnus is, Exorcising of Devils of their own raising,
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and ridiculous cringings and postures, not to be found among the Pharisees, whose behaviour was sober and grave in comparison of that antick Mascarading and religious Mummery practised by these Romish Augurs who cannot chuse but laugh sufficiently at themselves for them,
and ridiculous cringings and postures, not to be found among the Pharisees, whose behaviour was Sobrium and grave in comparison of that antic Mascarading and religious Mummery practised by these Romish Augurs who cannot choose but laugh sufficiently At themselves for them,
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Indeed those many Sects of religious orders among Papists derive from them, but are far more numerous and ridiculous, exceeding them as much in their Crimes as they doe in their Fopperies.
Indeed those many Sects of religious order among Papists derive from them, but Are Far more numerous and ridiculous, exceeding them as much in their Crimes as they do in their Fopperies.
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Had the Pharisees subtle ways to entrap men, these their disciples can out-wit them, and a Pharisee is but a Dunce to a Jesuit in his art of Legerdemain, spiritual juggling and holy frauds, whose fundamental Principle 'tis, That Gain is Godliness; If the Pharisees were covetous, these have hearts exercised with all manner of covetous practices.
Had the Pharisees subtle ways to entrap men, these their Disciples can outwit them, and a Pharisee is but a Dunce to a Jesuit in his art of Legerdemain, spiritual juggling and holy frauds, whose fundamental Principle it's, That Gain is Godliness; If the Pharisees were covetous, these have hearts exercised with all manner of covetous practices.
'Tis this that sets the Fryars and Jesuits together by the ears, all the quarrel between them being this, Who shall bring most grist to their several mills.
It's this that sets the Friars and Jesuits together by the ears, all the quarrel between them being this, Who shall bring most grist to their several mills.
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lest others, like fresher Flies swarming in, should suck out that little bloud which the former had left in their purses to defray the charges of a burial. One poor widow's cottage fill'd the panch of an old Pharisee, but large Patrimonies and fair Revenues will not stop the throat of a Jesuite, who is always building that he may still be begging,
lest Others, like fresher Flies swarming in, should suck out that little blood which the former had left in their purses to defray the charges of a burial. One poor widow's cottage filled the paunch of an old Pharisee, but large Patrimonies and fair Revenues will not stop the throat of a Jesuit, who is always building that he may still be begging,
even into Kings Chambers, over many whereof they have got so great an Ascendant, as to be able to steer all their Affairs by their own private Compass;
even into Kings Chambers, over many whereof they have god so great an Ascendant, as to be able to steer all their Affairs by their own private Compass;
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And truly how they serve even Princes of their own religion when they suspect them, their Attempts on the persons of some late Kings of France, and Practices at Venice do clearly manifest,
And truly how they serve even Princes of their own Religion when they suspect them, their Attempts on the Persons of Some late Kings of France, and Practices At Venice do clearly manifest,
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And now they are as busie in all places as ever, though most with us, whom of all others they hate and whose ruine they most study, carrying it on with the utmost policy that Satan and their own Malice can furnish them with.
And now they Are as busy in all places as ever, though most with us, whom of all Others they hate and whose ruin they most study, carrying it on with the utmost policy that Satan and their own Malice can furnish them with.
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For what are their Seminaries abroad, but so many Nurseries of Rebellion and Mischief, where the most pregnant Wits of our debauch'd Youths are trained up in all the methods of Satan? These they send out thence,
For what Are their Seminaries abroad, but so many Nurseries of Rebellion and Mischief, where the most pregnant Wits of our debauched Youths Are trained up in all the methods of Satan? These they send out thence,
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as out of a Trojan Horse arm'd at all points against their Lawfull Prince, and that Religion many of them have forsaken, which they conceive themselves the more obliged furiously to persecute, to give the more colourable pretences to their defection,
as out of a Trojan Horse armed At all points against their Lawful Prince, and that Religion many of them have forsaken, which they conceive themselves the more obliged furiously to persecute, to give the more colourable pretences to their defection,
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These are the fittest Decoys to fetch in more game, having been themselves first decoy'd into the Pope's Net by the alluring hopes of those great Preferments which were often promised, but never intended them.
These Are the Fittest Decoys to fetch in more game, having been themselves First decoyed into the Pope's Net by the alluring hope's of those great Preferments which were often promised, but never intended them.
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Take all shapes upon them, and all disguises, of Agitators, Ranters, Levellers and Quakers? Come into all Companies with false faces and falser hearts:
Take all shapes upon them, and all disguises, of Agitators, Ranters, Levellers and Quakers? Come into all Companies with false faces and falser hearts:
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And indeed, what is a Jesuit, but one great Equivocation? what does his extemporary preaching on a stall in the corners of streets at Rome, and that Trade which every Novice with him is obliged to take upon him, spell,
And indeed, what is a Jesuit, but one great Equivocation? what does his extemporary preaching on a stall in the corners of streets At Room, and that Trade which every Novice with him is obliged to take upon him, spell,
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That learning which has been found under a russet Cloak, did not proceed from Inspiration, the very art of decrying discovered it self, and sometimes the Author.
That learning which has been found under a russet Cloak, did not proceed from Inspiration, the very art of decrying discovered it self, and sometime the Author.
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'Tis no marvel if these his sworn Vassals, his Janizaries in continual pay, should advance the Interest and fight for the Cause of their great Lord and General, wherein themselves are so much concern'd:
It's no marvel if these his sworn Vassals, his Janizaries in continual pay, should advance the Interest and fight for the Cause of their great Lord and General, wherein themselves Are so much concerned:
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'Tis no marvel, I say, that such men should doe any thing who are members of such a Church, whose tender mercies are cruelty; whose piety, butchery; religion, faction; devotion, sedition; zeal, fire; and martyrs, traytors.
It's no marvel, I say, that such men should do any thing who Are members of such a Church, whose tender Mercies Are cruelty; whose piety, butchery; Religion, faction; devotion, sedition; zeal, fire; and Martyrs, Traitors.
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confessing withall that his principal motive to this villany was, an Excommunication thundred out against Queen Elizabeth by Pius Q. and Sixtus V. which sticking still on King James as not repealed,
confessing withal that his principal motive to this villainy was, an Excommunication thundered out against Queen Elizabeth by Pius Q. and Sixtus V. which sticking still on King James as not repealed,
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but rather confirmed by their Successors, obliged him in Conscience to attempt the Murther of his Sovereign, in obedience to the Pope, his greater Lord.
but rather confirmed by their Successors, obliged him in Conscience to attempt the Murder of his Sovereign, in Obedience to the Pope, his greater Lord.
So that the matter of fact being as clear as the confessions of the Contrivers and Instruments themselves could make it, all the subtlety of Papists can never disprove or disguise it.
So that the matter of fact being as clear as the confessions of the Contrivers and Instruments themselves could make it, all the subtlety of Papists can never disprove or disguise it.
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The Mine was contrived at Rome, though 'twas to be sprung here, at Westminster. The Pope himself laid the Train, which his Ministers by his order were to give fire to.
The Mine was contrived At Room, though 'twas to be sprung Here, At Westminster. The Pope himself laid the Train, which his Ministers by his order were to give fire to.
However, lest the Plot should possibly fail (as through God's infinite mercy it did) of its intended effect, they had a Declaration ready to indict the Protestants of that Treason.
However, lest the Plot should possibly fail (as through God's infinite mercy it did) of its intended Effect, they had a Declaration ready to indict the Protestants of that Treason.
Let them take it between them, and let it remain an eternal blot upon them and their religion, guilty of a design than which nothing yet ever lookt more like Hell, the darkness and the flames of it being all in it.
Let them take it between them, and let it remain an Eternal blot upon them and their Religion, guilty of a Design than which nothing yet ever looked more like Hell, the darkness and the flames of it being all in it.
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Let your thoughts supply the defect of my rhetorick and tell you whether such fruits as these be the fruits of the Spirit of God, or of his true Prophets.
Let your thoughts supply the defect of my rhetoric and tell you whither such fruits as these be the fruits of the Spirit of God, or of his true prophets.
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Without doubt our English palats have been strangely corrupted of late days, that we should be so bewitch'd and intoxicated with the cup of Rome 's abominations,
Without doubt our English palates have been strangely corrupted of late days, that we should be so bewitched and intoxicated with the cup of Room is abominations,
I know the troubles of our late Wars have given the Romish Emissaries opportunity of beguiling many, who, discontented with their sufferings at home and pincht with necessity,
I know the Troubles of our late Wars have given the Romish Emissaries opportunity of beguiling many, who, discontented with their sufferings At home and pinched with necessity,
or offended with the many Sects which the licentiousness of the War had begot, or couzened with the pretences of antiquity, vanity, glory and splendor of the Romish Church,
or offended with the many Sects which the licentiousness of the War had begotten, or cozened with the pretences of antiquity, vanity, glory and splendour of the Romish Church,
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Let me bespeak such as St. Paul did his Galatians, O ye foolish People, who hath bewitched you, that ye should not obey the truth? That having known God as ye have done, ye should turn again to weak and beggarly Elements, whereunto ye desire again to be in bondage;
Let me bespeak such as Saint Paul did his Galatians, Oh you foolish People, who hath bewitched you, that you should not obey the truth? That having known God as you have done, you should turn again to weak and beggarly Elements, whereunto you desire again to be in bondage;
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and only so old as to be rotten? Look into its practices too, whether that which Tacitus says of Rome heathenish be not as true of Rome apostate, That all shameless and heinous enormities ran into it as into a common sewer.
and only so old as to be rotten? Look into its practices too, whither that which Tacitus Says of Room Heathenish be not as true of Room apostate, That all shameless and heinous enormities ran into it as into a Common sewer.
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And yet these be the men ye doat on, and if you can get any one of their Tribe into your houses, you can say to your selves as Micah did, Judg. 17. 13. Now I know the Lord will doe me good, because I have a Priest.
And yet these be the men you dote on, and if you can get any one of their Tribe into your houses, you can say to your selves as micah did, Judges 17. 13. Now I know the Lord will do me good, Because I have a Priest.
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To this end let us compare the doctrines of Protestants, contained in their several publick Confessions, with those of Papists set forth by their Council of Trent; and such a comparison will shew who are the true or false Prophets, whose doctrines suit best with the Gospel and the Analogy of Faith,
To this end let us compare the doctrines of Protestants, contained in their several public Confessions, with those of Papists Set forth by their Council of Trent; and such a comparison will show who Are the true or false prophets, whose doctrines suit best with the Gospel and the Analogy of Faith,
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I dare say, should a sober rational Heathen, who had seriously read over the New Testament, judge impartially between us, his very natural reason would tell him, that all that Popish trash, which is obtruded on men as Gospel, does not so much as look like it.
I Dare say, should a Sobrium rational Heathen, who had seriously read over the New Testament, judge impartially between us, his very natural reason would tell him, that all that Popish trash, which is obtruded on men as Gospel, does not so much as look like it.
I put this case, becaûse we had the like instances in a late converted Jew, who upon a serious consideration of each Party's tenets chose rather to be baptized with us, (though much to his own temporal disadvantage) than with them, merely upon such an account.
I put this case, becaûse we had the like instances in a late converted Jew, who upon a serious consideration of each Party's tenets chosen rather to be baptised with us, (though much to his own temporal disadvantage) than with them, merely upon such an account.
But to come nearer home to our present purpose, and to speak to the point of Obedience, I confess indeed that some Protestants in the World have been Rebels.
But to come nearer home to our present purpose, and to speak to the point of obedience, I confess indeed that Some Protestants in the World have been Rebels.
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Let any man judge of their doctrine as to that point by the Oaths of Allegiance and Supremacy, which Priests and Jesuits will no more own than they will doe us for a Church,
Let any man judge of their Doctrine as to that point by the Oaths of Allegiance and Supremacy, which Priests and Jesuits will no more own than they will do us for a Church,
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Try them by this Shiboleth, and they will quickly appear to be Ephraemites. 'Tis true indeed some who would be thought Protestants, have been guilty of the same Jesuitical Doctrines and Practices,
Try them by this Shibboleth, and they will quickly appear to be Ephraemites. It's true indeed Some who would be Thought Protestants, have been guilty of the same Jesuitical Doctrines and Practices,
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Our Ministers were never found preaching Rebellion in Conventicles as Jesuites have been found to doe, some faces having been seen there which never appeared to any before but in Rome or Madrid. In a word, we have confuted the Church of Rome as much by our Lives as by our Writings in this point,
Our Ministers were never found preaching Rebellion in Conventicles as Jesuits have been found to do, Some faces having been seen there which never appeared to any before but in Room or Madrid. In a word, we have confuted the Church of Room as much by our Lives as by our Writings in this point,
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And should the time ever come that she should use her strongest and best arguments, Inquisition and the Faggot, I hope, by God's help, we should be as ready to confute them by our Patience,
And should the time ever come that she should use her Strongest and best Arguments, Inquisition and the Faggot, I hope, by God's help, we should be as ready to confute them by our Patience,
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Nor is it possible that his Vicegerent should ever have a good opinion of those False Prophets who would have blown up his Grandfather, and in Him himself;
Nor is it possible that his Vicegerent should ever have a good opinion of those False prophets who would have blown up his Grandfather, and in Him himself;
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And while we praise him with joyfull Lips, let us at the same time beg of him still to preserve our Church and the Nursing Father of it, our Soveraign, from all attempts and practices against his Crown or Person, either by Heretical or Schismatical Men, Forraign or Domestick Traytors, praying God that under him we may lead a quiet and peaceable life, in all godliness and honesty,
And while we praise him with joyful Lips, let us At the same time beg of him still to preserve our Church and the Nursing Father of it, our Sovereign, from all attempts and practices against his Crown or Person, either by Heretical or Schismatical Men, Foreign or Domestic Traitors, praying God that under him we may led a quiet and peaceable life, in all godliness and honesty,
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and that obeying God, and his Laws, God may own us for his, by those fruits of righteousness we bring forth, that so having our fruit unto holiness, we may obtain everlasting life, through Jesus Christ our Lord and Saviour;
and that obeying God, and his Laws, God may own us for his, by those fruits of righteousness we bring forth, that so having our fruit unto holiness, we may obtain everlasting life, through jesus christ our Lord and Saviour;
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or at least the pretence thereof, so necessary to the ▪ well-being and support of humane Societies, that without this foundation they cannot, in their opinion, possibly subsist;
or At least the pretence thereof, so necessary to the ▪ well-being and support of humane Societies, that without this Foundation they cannot, in their opinion, possibly subsist;
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as is apt to soften the most obdurate, and pacifie the most turbulent Minds, having such a powerfull Influence as well on the Persons as Actions of Men, that it turns Wolves into Lambs; and where it once lays hold on Conscience, is the strictest band of humane Laws, the best security for Princes,
as is apt to soften the most obdurate, and pacify the most turbulent Minds, having such a powerful Influence as well on the Persons as Actions of Men, that it turns Wolves into Lambs; and where it once lays hold on Conscience, is the Strictest band of humane Laws, the best security for Princes,
as we see it is by those bitter Feuds and Animosities, those mortal and implacable Hatreds, it raises and foments everywhere to the ruine and destruction not only of private Families,
as we see it is by those bitter Feuds and Animosities, those Mortal and implacable Hatreds, it raises and foments everywhere to the ruin and destruction not only of private Families,
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and while they turn his Servants out of their Synagogues and kill them into the bargain, think thereby to doe their Master service; with these in the Text.
and while they turn his Servants out of their Synagogues and kill them into the bargain, think thereby to do their Master service; with these in the Text.
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One would think it should have been impossible for any Men to be so persuaded, but that our Lord hath here plainly foretold it, and the Experience of all Times,
One would think it should have been impossible for any Men to be so persuaded, but that our Lord hath Here plainly foretold it, and the Experience of all Times,
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and by slaying all that stand in their way, Men shall consecrate themselves to the Lord, as they are said to doe who slew the Idolaters, Exod. 32. 29. or,
and by slaying all that stand in their Way, Men shall consecrate themselves to the Lord, as they Are said to do who slew the Idolaters, Exod 32. 29. or,
as to persuade himself that to persecute, excommunicate, nay and to kill another meerly for differing from him in opinion, can be an acceptable service unto God. But what Natural Reason boggles at, Religion we see,
as to persuade himself that to persecute, excommunicate, nay and to kill Another merely for differing from him in opinion, can be an acceptable service unto God. But what Natural Reason boggles At, Religion we see,
or rather a false conceit thereof, not only swallows but digests as a pleasing Morsel, making some doe that out of choice, which others doe out of rage and frenzy,
or rather a false conceit thereof, not only Swallows but digests as a pleasing Morsel, making Some doe that out of choice, which Others do out of rage and frenzy,
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Such were the Persons our Lord speaks of, forewarning his Disciples that they might not be offended, v. 1. when they should be counted as sheep appointed to be slain;
Such were the Persons our Lord speaks of, forewarning his Disciples that they might not be offended, v. 1. when they should be counted as sheep appointed to be slave;
and what were the Reasons or Motives prevailing with them to make them think they should doe God service by such violent ways as the putting Christ's Disciples out of their Synagogues and killing them, I shall in the first place inquire into.
and what were the Reasons or Motives prevailing with them to make them think they should do God service by such violent ways as the putting Christ's Disciples out of their Synagogues and killing them, I shall in the First place inquire into.
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as proceeding from perfect ignorance, from their not knowing the Father nor Him; And wherein this their Ignorance did consist, shall be my second Inquiry.
as proceeding from perfect ignorance, from their not knowing the Father nor Him; And wherein this their Ignorance did consist, shall be my second Inquiry.
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For who could those be that should put Men out of their Synagogues but the Jews, especially the leading Men amongst them, The Scribes and Pharisees, The Elders or Sanedrim, who were the Highest Ecclesiastical Court in that Nation? Had they not agreed among Themselves, That if any man did confess that Jesus was Christ, he should be put out of the Synagogue? Joh. 9. 22. And in pursuance of that Order and Agreement doe we not find that they did cast out the blind Man for owning Christ to be the true Messiah, ver. 34? Nor did their rage stop here,
For who could those be that should put Men out of their Synagogues but the jews, especially the leading Men among them, The Scribes and Pharisees, The Elders or Sanhedrin, who were the Highest Ecclesiastical Court in that nation? Had they not agreed among Themselves, That if any man did confess that jesus was christ, he should be put out of the Synagogue? John 9. 22. And in pursuance of that Order and Agreement do we not find that they did cast out the blind Man for owning christ to be the true Messiah, ver. 34? Nor did their rage stop Here,
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so to the Persecution of all his Followers, They both killed the Lord Jesus, and have persecuted us, says St. Paul, 1 Thess. 2. 15. Adding this farther character of them there, That they pleased not God, and were contrary to all Men;
so to the Persecution of all his Followers, They both killed the Lord jesus, and have persecuted us, Says Saint Paul, 1 Thess 2. 15. Adding this farther character of them there, That they pleased not God, and were contrary to all Men;
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Which is that our Lord had expresly foretold they should doe, Mat. 23. 34. and St. Stephen upbraids them for having done, Act. 7. 52. And we see what havock St. Paul himself made of the Church before his Conversion, breathing out threatnings and slaughter against the Disciples of the Lord; And himself tells us why he did so,
Which is that our Lord had expressly foretold they should do, Mathew 23. 34. and Saint Stephen upbraids them for having done, Act. 7. 52. And we see what havoc Saint Paul himself made of the Church before his Conversion, breathing out threatenings and slaughter against the Disciples of the Lord; And himself tells us why he did so,
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I verily thought with my self (says he) that I ought to doe many things contrary to the name of Jesus of Nazareth, Act. 26. 9. And he tells us, Phil. 3. 6. That out of zeal he persecuted the Church;
I verily Thought with my self (Says he) that I ought to do many things contrary to the name of jesus of Nazareth, Act. 26. 9. And he tells us, Philip 3. 6. That out of zeal he persecuted the Church;
Affirming the same of the other Jews, being all zealous of the law, Act. 21. 20. So that all his and their rage against Christ and his Disciples proceeded from their great Zeal to the Mosaical Law.
Affirming the same of the other jews, being all zealous of the law, Act. 21. 20. So that all his and their rage against christ and his Disciples proceeded from their great Zeal to the Mosaical Law.
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And then what more acceptable service, think we, what better sacrifice could they offer up to Him than the bloud of such Miscreants, who should presume to set up a way of Worship in opposition to what Himself had prescribed? We find this charg'd upon St. Stephen as his great crime, That he should affirm, That Jesus of Nazareth should destroy the holy Place,
And then what more acceptable service, think we, what better sacrifice could they offer up to Him than the blood of such Miscreants, who should presume to Set up a Way of Worship in opposition to what Himself had prescribed? We find this charged upon Saint Stephen as his great crime, That he should affirm, That jesus of Nazareth should destroy the holy Place,
Act. 6. 13, 14. And so strongly were the Jews possessed with a conceit of their being the peculiar People of God, that they could not endure the least mention of any others sharing with them in this Priviledge, insomuch that they could hear St. Paul with patience enough till once he spake of his being sent to the Gentiles; They gave him audience till then, says the Text;
Act. 6. 13, 14. And so strongly were the jews possessed with a conceit of their being the peculiar People of God, that they could not endure the least mention of any Others sharing with them in this Privilege, insomuch that they could hear Saint Paul with patience enough till once he spoke of his being sent to the Gentiles; They gave him audience till then, Says the Text;
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Act. 13. 45. And stirring up the devout and honourable Women, that is, such as had embrac'd the Law of Moses and the Jewish Religion, being led with blind Zeal against the Gospel which they knew not,
Act. 13. 45. And stirring up the devout and honourable Women, that is, such as had embraced the Law of Moses and the Jewish Religion, being led with blind Zeal against the Gospel which they knew not,
That ▪ it was their Duty to persecute and destroy All that were Enemies thereunto, wherein many of them did bono animo errare, err with a good Mind and holy Intention, Thinking thereby to doe God service.
That ▪ it was their Duty to persecute and destroy All that were Enemies thereunto, wherein many of them did Bono animo errare, err with a good Mind and holy Intention, Thinking thereby to do God service.
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But although the Generality of the Jews did Think so, yet some, and They the leading Party among them, did think to doe themselves some service as well as God, driving on their Politick designs under the fair and colourable pretence of Religion.
But although the Generality of the jews did Think so, yet Some, and They the leading Party among them, did think to do themselves Some service as well as God, driving on their Politic designs under the fair and colourable pretence of Religion.
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and, which was more considerable to them, to Themselves, to their Sway and Authority; And both these meeting together, would not fail to give their rage the keenest Edge.
and, which was more considerable to them, to Themselves, to their Sway and authority; And both these meeting together, would not fail to give their rage the keenest Edge.
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Such were those devout Assassins who had bound themselves under a great Curse, (an Oath of Execration,) That they would neither eat nor drink till they had killed Paul ▪ Act. 23. 12. Like those among the Mahumetans, who strongly deluded and besotted with their Superstition, count it meritorious to murther any Enemy thereof,
Such were those devout Assassins who had bound themselves under a great Curse, (an Oath of Execration,) That they would neither eat nor drink till they had killed Paul ▪ Act. 23. 12. Like those among the Mahumetans, who strongly deluded and besotted with their Superstition, count it meritorious to murder any Enemy thereof,
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And thus you see who were the principal Persons our Lord here aims at, to wit, the Jews; And what were the main Grounds and Motives that transported them with such rage and fury against Christ's servants, a blind zeal for their Law,
And thus you see who were the principal Persons our Lord Here aims At, to wit, the jews; And what were the main Grounds and Motives that transported them with such rage and fury against Christ's Servants, a blind zeal for their Law,
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and a strong persuasion that they were bound in duty and conscience to use all manner of violence against them, who were, in their account, utter Enemies to their Law,
and a strong persuasion that they were bound in duty and conscience to use all manner of violence against them, who were, in their account, utter Enemies to their Law,
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when every one, as much bigotted as the Jews could be, should think they should perform the same service Deo opiniativo, as St. Augustine phraseth it, to what they took for God, to those false Gods they worshipped as the Jews did to the true, by mingling theirs as Pilate once did the Galileans bloud with their Sacrifices. This points to Heathens.
when every one, as much bigoted as the jews could be, should think they should perform the same service God opiniativo, as Saint Augustine Phraseth it, to what they took for God, to those false God's they worshipped as the jews did to the true, by mingling theirs as Pilate once did the Galileans blood with their Sacrifices. This points to heathens.
Budoeus is of opinion, that St. Paul, speaking of Christians, being accounted as the filth of the World and the off-scowring of all things, NONLATINALPHABET and NONLATINALPHABET 1 Cor. 4. 13. Alludes to those Expiations, in use among Heathens, where certain condemned Persons were brought forth with Garlands on their heads in manner of Sacrifices,
Budoeus is of opinion, that Saint Paul, speaking of Christians, being accounted as the filth of the World and the offscouring of all things, and 1 Cor. 4. 13. Alludes to those Expiations, in use among heathens, where certain condemned Persons were brought forth with Garlands on their Heads in manner of Sacrifices,
and offered up to Neptune, being termed NONLATINALPHABET And Suidas tells us, that for the removal of the Pestilence they sacrificed certain Men to their Gods, whom they styled NONLATINALPHABET Filth, loading them with revilings and curses.
and offered up to Neptune, being termed And Suidas tells us, that for the removal of the Pestilence they sacrificed certain Men to their God's, whom they styled Filth, loading them with revilings and curses.
Such were all Christians accounted among Heathens, who lookt upon them as the vilest sort of men upon Earth, fit to be offered in Sacrifice to their Gods. For,
Such were all Christians accounted among heathens, who looked upon them as the Vilest sort of men upon Earth, fit to be offered in Sacrifice to their God's For,
1. They thought them guilty of the highest immoralities and debaucheries, adultery, incestuous copulations, murthering and eating their own Children in their nocturnal private Assemblies;
1. They Thought them guilty of the highest immoralities and debaucheries, adultery, incestuous copulations, murdering and eating their own Children in their nocturnal private Assemblies;
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He had indeed destroyed all those false worships the besotted World ran after, together with their ridiculous, abominable Deities, having silenced their Oracles,
He had indeed destroyed all those false worships the besotted World ran After, together with their ridiculous, abominable Deities, having silenced their Oracles,
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and thought themselves concern'd to vindicate by the utmost severity that either wit or malice, helpt on by the Devil himself, could find out. And then, 3ly.
and Thought themselves concerned to vindicate by the utmost severity that either wit or malice, helped on by the devil himself, could find out. And then, 3ly.
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What Cruelties think we were left unexercised upon Men, who, besides the ruine of their Religion, had, in their apprehension, designs, against the State too,
What Cruelties think we were left unexercised upon Men, who, beside the ruin of their Religion, had, in their apprehension, designs, against the State too,
yet the Apostles finding this apprehension so deeply rooted in their minds, thought it necessary earnestly to press subjection to heathenish Princes and Governours, to take off this foul aspersion;
yet the Apostles finding this apprehension so deeply rooted in their minds, Thought it necessary earnestly to press subjection to Heathenish Princes and Governors, to take off this foul aspersion;
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and of saying, that He Himself was a King, Luk. 23. 2. St. Paul, of being a pestilent fellow, and a mover of sedition among all the Jews throughout the world, Act. 24. 5. And the Charge was general against all the Apostles, That they had turned the world upside down, Chap. 17. v. 6. Calumnies invented and fostered by the Jews; It being expresly said, Chap. 14. vers. 2. That the unbelieving Jews stirred up the Gentiles,
and of saying, that He Himself was a King, Luk. 23. 2. Saint Paul, of being a pestilent fellow, and a mover of sedition among all the jews throughout the world, Act. 24. 5. And the Charge was general against all the Apostles, That they had turned the world upside down, Chap. 17. v. 6. Calumnies invented and fostered by the jews; It being expressly said, Chap. 14. vers. 2. That the unbelieving jews stirred up the Gentiles,
and all those abominations whereof their very Religion was made up, nor suffer them to be as wicked as they desired and the Devil would have them to be;
and all those abominations whereof their very Religion was made up, nor suffer them to be as wicked as they desired and the devil would have them to be;
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And therefore by the insinuations of his chief Instruments, the Priests, who were undone if this new way should prevail, did he labour to root them out from off the face of the Earth,
And Therefore by the insinuations of his chief Instruments, the Priests, who were undone if this new Way should prevail, did he labour to root them out from off the face of the Earth,
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A work, in their opinion, very meritorious, as no doubt it was, to their Gods. And therefore Suetonius in the Life of Nero, amongst other good things done by him reckons, Persecutiones contra Christianos factas; And that bloudy Tyrant and Persecutor Dioclesian, in an Inscription engraven on a Monument he had set up, makes his brags, that he had purged the Earth of the Christian Nation, abolished the Christian Name in all parts of his Empire,
A work, in their opinion, very meritorious, as no doubt it was, to their God's And Therefore Suetonius in the Life of Nero, among other good things done by him reckons, Persecutions contra Christians factas; And that bloody Tyrant and Persecutor Diocletian, in an Inscription engraven on a Monument he had Set up, makes his brags, that he had purged the Earth of the Christian nation, abolished the Christian Name in all parts of his Empire,
and the establishment of Christianity by Constantine; which did so enrage Julian the Apostate, that, finding all his Arts to destroy the Faith ineffectual, he vowed, that if he sped in his Expedition against the Persians, he would at his return offer up the bloud of all Christians to his Gods. And thus you see our Saviour's prediction verified in respect of Jews and Heathens, and what were the grounds and motives of their hatred and rage against Christians;
and the establishment of Christianity by Constantine; which did so enrage Julian the Apostate, that, finding all his Arts to destroy the Faith ineffectual, he vowed, that if he sped in his Expedition against the Persians, he would At his return offer up the blood of all Christians to his God's And thus you see our Saviour's prediction verified in respect of jews and heathens, and what were the grounds and motives of their hatred and rage against Christians;
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3. But we are not to confine our Lord's prediction wholly to the Jews and Gentiles, but to extend it even to Christians themselves, who have verified it in its most rigorous and worst sense.
3. But we Are not to confine our Lord's prediction wholly to the jews and Gentiles, but to extend it even to Christians themselves, who have verified it in its most rigorous and worst sense.
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as in the Council of Nice, but killing and treading down each other in that of Ephesus. What would he have said, had he lived to behold those fatal ▪ Tragedies which have been acted since on the Theatre of the World upon the score of Men's different persuasions? How have they put one another out of their Synaguoges, cast them out of their Churches by Excommunications,
as in the Council of Nicaenae, but killing and treading down each other in that of Ephesus. What would he have said, had he lived to behold those fatal ▪ Tragedies which have been acted since on the Theatre of the World upon the score of Men's different persuasions? How have they put one Another out of their Synaguoges, cast them out of their Churches by Excommunications,
as much as in them lay, destroyed peoples Souls as well as their Bodies? I dare say that Jews and Heathens put together have not spilt so much Christian bloud as Christians themselves have done.
as much as in them lay, destroyed peoples Souls as well as their Bodies? I Dare say that jews and heathens put together have not spilled so much Christian blood as Christians themselves have done.
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For proof whereof I might appeal to Massacres foreign and domestick, Croysades, Persecutions raised and carried on against Men with the utmost rage and violence, merely for not being able to bring their Judgments to the same pitch and level with that of their Persecutors;
For proof whereof I might appeal to Massacres foreign and domestic, Croysades, Persecutions raised and carried on against Men with the utmost rage and violence, merely for not being able to bring their Judgments to the same pitch and level with that of their Persecutors;
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These things will they doe unto you, says He, because they have not known the Father nor Me. Which leads me to the second Head of my Discourse, to wit, Our Lord's Judgment of,
These things will they do unto you, Says He, Because they have not known the Father nor Me. Which leads me to the second Head of my Discourse, to wit, Our Lord's Judgement of,
Have they no knowledge, that they are all such workers of mischief, eating up my people as it were bread? Psal. 14. 8. It was this Ignorance that crucified Christ;
Have they no knowledge, that they Are all such workers of mischief, eating up my people as it were bred? Psalm 14. 8. It was this Ignorance that Crucified christ;
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Had they known it, they would not have crucified the Lord of Glory, says St. Paul, 1 Cor. 2. 8. And he thanks his ignorance for his persecuting and blaspheming, 1 Tim. 1. 13. They are the dark places of the earth that are full of the habitations of cruelty, Psal. 74. 20. And when men walk on still in darkness, all the foundations of the earth are out of course, Ps. 82. 5. That is, There is nothing then but confusion in the world.
Had they known it, they would not have Crucified the Lord of Glory, Says Saint Paul, 1 Cor. 2. 8. And he thanks his ignorance for his persecuting and blaspheming, 1 Tim. 1. 13. They Are the dark places of the earth that Are full of the habitations of cruelty, Psalm 74. 20. And when men walk on still in darkness, all the foundations of the earth Are out of course, Ps. 82. 5. That is, There is nothing then but confusion in the world.
They proceed from evil to evil, because they know not me, saith the Lord, Jerem. 9. 3. And here we see that Christ Himself chargeth all the cruelty, that should be exercised on his Servants, upon men's not knowing the Father nor Himself.
They proceed from evil to evil, Because they know not me, Says the Lord, Jeremiah 9. 3. And Here we see that christ Himself charges all the cruelty, that should be exercised on his Servants, upon men's not knowing the Father nor Himself.
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Nor do we find that the ancient Jews, who alone worshipping the true God, and being his peculiar People, might in that regard have had some colourable pretence to persecute all, that were out of God's Covenant,
Nor do we find that the ancient jews, who alone worshipping the true God, and being his peculiar People, might in that regard have had Some colourable pretence to persecute all, that were out of God's Covenant,
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The Law indeed required the life of an Apostate to Idolatry, whether 'twere a single Person or a City, Deut. 13. And therefore to prevent the Jews running into Idolatry, to which they were so prone;
The Law indeed required the life of an Apostate to Idolatry, whither 'twere a single Person or a city, Deuteronomy 13. And Therefore to prevent the jews running into Idolatry, to which they were so prove;
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Death, which was the only proper restraint in that case, was put into the Law by God, who was Himself then the Supreme Magistrate in that Theocracy, against whom it was exact Rebellion and Treason to take another God,
Death, which was the only proper restraint in that case, was put into the Law by God, who was Himself then the Supreme Magistrate in that Theocracy, against whom it was exact Rebellion and Treason to take Another God,
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He might have made use of his great Power to confound, but he hath always pleaded with men by way of Argument, a Way most suitable to the nature of reasonable Creatures and to his own, abhorring all manner of cruelty,
He might have made use of his great Power to confound, but he hath always pleaded with men by Way of Argument, a Way most suitable to the nature of reasonable Creatures and to his own, abhorring all manner of cruelty,
And therefore they who have any other apprehensions of a Divine Being, measure Him by their own fierce and inhumane Temper, thinking wickedly that he is such a one as themselves;
And Therefore they who have any other apprehensions of a Divine Being, measure Him by their own fierce and inhumane Temper, thinking wickedly that he is such a one as themselves;
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I deny not Magistrates the power of constraining them to outward acts of Justice, Honesty and Religion too, who are destitute of the inward Vertues, such acts falling within their Jurisdiction, serving to preserve Civil Societies, of whom Magistrates are properly Lords,
I deny not Magistrates the power of constraining them to outward acts of justice, Honesty and Religion too, who Are destitute of the inward Virtues, such acts falling within their Jurisdiction, serving to preserve Civil Societies, of whom Magistrates Are properly lords,
But setting a-side this case, I say, That as all outward compulsion to oblige men to quit their present Persuasion without any rational conviction, is directly contrary to the Will of God the Father, (as I have already shown you) so to that of his Son Jesus Christ,
But setting aside this case, I say, That as all outward compulsion to oblige men to quit their present Persuasion without any rational conviction, is directly contrary to the Will of God the Father, (as I have already shown you) so to that of his Son jesus christ,
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He shall not strive nor cry, neither shall any man hear his voice in the streets, says the Prophet Esay, speaking of Christ, ch. 42. v. 1. His behaviour was, to be mild and gentle, not boisterous and clamorous;
He shall not strive nor cry, neither shall any man hear his voice in the streets, Says the Prophet Isaiah, speaking of christ, changed. 42. v. 1. His behaviour was, to be mild and gentle, not boisterous and clamorous;
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and such divisions as should set a man at variance against his father, and the daughter against her mother, v. 35. that is, He foresaw what would be the event of his coming, That the nearest Relations would hate and persecute one another to death upon the score of Religion;
and such divisions as should Set a man At variance against his father, and the daughter against her mother, v. 35. that is, He foresaw what would be the event of his coming, That the nearest Relations would hate and persecute one Another to death upon the score of Religion;
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Now this was no natural, but an accidental effect of Christ's coming, and of that Doctrine He brought with Him, whose proper character it is to be pure, and then peaceable, Jam. 3. 17. mild and gentle, not,
Now this was no natural, but an accidental Effect of Christ's coming, and of that Doctrine He brought with Him, whose proper character it is to be pure, and then peaceable, Jam. 3. 17. mild and gentle, not,
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which how inconsistent it is with those violent ways of Excommunications and Murthers some Men practice against such as differ from them never so little in opinion in matters of Religion, I cannot see.
which how inconsistent it is with those violent ways of Excommunications and Murders Some Men practice against such as differ from them never so little in opinion in matters of Religion, I cannot see.
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Matth. 13. 28, 29, 30. So when the Disciples would call down fire from Heaven to consume the Samaritans, who were both Schismaticks and Hereticks, He checks them for it, telling them, That they knew not what Spirit they were of;
Matthew 13. 28, 29, 30. So when the Disciples would call down fire from Heaven to consume the Samaritans, who were both Schismatics and Heretics, He Checks them for it, telling them, That they knew not what Spirit they were of;
For when some of his Disciples being scandalized at the eating of his flesh, went back and walked no longer with Him, (which was direct Apostasie,) does He use any menaces or force to reduce them? No;
For when Some of his Disciples being scandalized At the eating of his Flesh, went back and walked no longer with Him, (which was Direct Apostasy,) does He use any menaces or force to reduce them? No;
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He leaves them to themselves, and only cautions his Disciples to beware of their pernicious Example by gently expostulating with them, Will ye also go away? Joh. 6. 67. And when He afterward sent out those his Disciples to convert the World, He sent them forth as Lambs among Wolves, Luk. 10. 3. which does not found like a Commission to tear and worry them that would not come into the flock,
He leaves them to themselves, and only cautions his Disciples to beware of their pernicious Exampl by gently expostulating with them, Will you also go away? John 6. 67. And when He afterwards sent out those his Disciples to convert the World, He sent them forth as Lambs among Wolves, Luk. 10. 3. which does not found like a Commission to tear and worry them that would not come into the flock,
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but to be gentle unto all men, and in meekness to instruct those that oppose themselves, 2 Tim. 2. 24, 25. are not to be found in them who now call themselves Converters, who carry the Gospel in one hand,
but to be gentle unto all men, and in meekness to instruct those that oppose themselves, 2 Tim. 2. 24, 25. Are not to be found in them who now call themselves Converters, who carry the Gospel in one hand,
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but he tells us withall, that the weapons, by which that victory is obtained, are not carnal, 2 Cor. 10. 4. One may as well invade and think to get a conquest over thoughts,
but he tells us withal, that the weapons, by which that victory is obtained, Are not carnal, 2 Cor. 10. 4. One may as well invade and think to get a conquest over thoughts,
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Silence it may, but it can never convince, and rather breed an aversion and abhorrence of that Religion whose first address is in bloud and rapine. For,
Silence it may, but it can never convince, and rather breed an aversion and abhorrence of that Religion whose First address is in blood and rapine. For,
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And what is the advantage that is got by such Proselytes, who shall still bear an Enemies heart towards those who force them outwardly to profess what inwardly they abhor,
And what is the advantage that is god by such Proselytes, who shall still bear an Enemies heart towards those who force them outwardly to profess what inwardly they abhor,
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These indeed are undeniable Evidences of cruelty in them that use them, but slender Motives of credibility to beget belief in them that suffer by them.
These indeed Are undeniable Evidences of cruelty in them that use them, but slender Motives of credibility to beget belief in them that suffer by them.
For as Persecution to the true Church is but as the Pruning to the Vine, which gains in its bulk and fruit what it loseth in a few luxuriant branches lopt off;
For as Persecution to the true Church is but as the Pruning to the Vine, which gains in its bulk and fruit what it loses in a few luxuriant branches lopped off;
And indeed what encouragement have Men to receive a Religion from their Oppressors? or how can they think that they, who torture and kill their Bodies, are really concern'd to save their Souls? And while the felicities of another World are recommended to them only by such as doe deprive them of all in this, we cannot wonder at their little appetite to embrace them,
And indeed what encouragement have Men to receive a Religion from their Oppressors's? or how can they think that they, who torture and kill their Bodies, Are really concerned to save their Souls? And while the felicities of Another World Are recommended to them only by such as do deprive them of all in this, we cannot wonder At their little appetite to embrace them,
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Add we to all this, That such Motives as these can never demonstrate Truth. For how successfull soever their force proves, yet it cannot prove the Doctrines true.
Add we to all this, That such Motives as these can never demonstrate Truth. For how successful soever their force Proves, yet it cannot prove the Doctrines true.
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which instead of rendering Men orthodox Christians, makes them rather Atheists, Hypocrites and Formalists: For being constrained to practice against Conscience, they soon come at last to lose all Conscience:
which instead of rendering Men orthodox Christians, makes them rather Atheists, Hypocrites and Formalists: For being constrained to practice against Conscience, they soon come At last to loose all Conscience:
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A good purpose shall hallow all they doe, and make them boldly rush into the most unchristian practices, in prosecution of what some call, The good old Cause; others, The Catholick Faith. For how doe Men swallow down the deadliest Poyson, Perjury, Sacriledge, Murther, Regicide,
A good purpose shall hallow all they do, and make them boldly rush into the most unchristian practices, in prosecution of what Some call, The good old Cause; Others, The Catholic Faith. For how do Men swallow down the deadliest Poison, Perjury, Sacrilege, Murder, Regicide,
Men call the over-flowing of their gall Religion, and value their Opinions so high, and their eagerness in abetting them, that they think the propagating of them so important a service to God, as will justifie, all they doe in order to this end.
Men call the overflowing of their Gall Religion, and valve their Opinions so high, and their eagerness in abetting them, that they think the propagating of them so important a service to God, as will justify, all they do in order to this end.
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my present business shall be to shew you, 1. The Impiety, and 2. The Danger of this strong delusion, in respect of that Malignant influence it has on Practice.
my present business shall be to show you, 1. The Impiety, and 2. The Danger of this strong delusion, in respect of that Malignant influence it has on Practice.
For the clearing of which two things, we are to observe, That to the making an Action good and warrantable, these three things are requisite: 1. A good Intention in the Doer. 2. That the Matter of the Action be in it self good;
For the clearing of which two things, we Are to observe, That to the making an Actium good and warrantable, these three things Are requisite: 1. A good Intention in the Doer. 2. That the Matter of the Actium be in it self good;
Nay, so valuable in the sight of God is a good Intention, where-ever it be found, That as He sometimes prevents an evil Act in him in whom He discovers a good Intention,
Nay, so valuable in the sighed of God is a good Intention, wherever it be found, That as He sometime prevents an evil Act in him in whom He discovers a good Intention,
And although a good meaning doth not wholly excuse, yet an evil one wholly condemns it. But then, 2dly. Besides a good Intention, two things more are requisite to the making an Action good. 1. That the Matter of it be such. 2. That it be rightly circumstantiated.
And although a good meaning does not wholly excuse, yet an evil one wholly condemns it. But then, 2dly. Beside a good Intention, two things more Are requisite to the making an Actium good. 1. That the Matter of it be such. 2. That it be rightly circumstantiated.
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And a thing is then good, when it is conformable to that Rule which is the measure of its goodness, namely God's Will revealed unto us in his Word, which if it condemn an Action, no Intention,
And a thing is then good, when it is conformable to that Rule which is the measure of its Goodness, namely God's Will revealed unto us in his Word, which if it condemn an Actium, no Intention,
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These principles being taken for granted, (as I think no good Christian will question the truth of them,) the Conclusion is clear and evident, That no Intention,
These principles being taken for granted, (as I think no good Christian will question the truth of them,) the Conclusion is clear and evident, That no Intention,
And the differences between Good and Evil, and the several degrees of both, doe spring from such Conditions as are intrinsecal to the things themselves, which no outward Respects, much less men's Opinions, can vary,
And the differences between Good and Evil, and the several Degrees of both, do spring from such Conditions as Are intrinsical to the things themselves, which no outward Respects, much less men's Opinions, can vary,
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Will ye speak wickedly for God? or talk deceitfully for Him? says Job, ch. 13. 7. Will He borrow Patronage to his Cause from falsehood? Or will he be glorified by those Sins which he forbids and abhorrs? I find indeed a sort of people in Esay 66. 5. who when they hated their Brethren and cast them out for God's name sake, (either out of their company,
Will you speak wickedly for God? or talk deceitfully for Him? Says Job, changed. 13. 7. Will He borrow Patronage to his Cause from falsehood? Or will he be glorified by those Sins which he forbids and abhors? I find indeed a sort of people in Isaiah 66. 5. who when they hated their Brothers and cast them out for God's name sake, (either out of their company,
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or out of their Synagogue, as deserving to be cut off from the Congregation of the Faithfull, by their greater one,) could wipe off all their crime by saying, The Lord be glorified. But what says God Himself of them? They have desired their own ways,
or out of their Synagogue, as deserving to be Cut off from the Congregation of the Faithful, by their greater one,) could wipe off all their crime by saying, The Lord be glorified. But what Says God Himself of them? They have desired their own ways,
and whether we doe good to a bad end, as the Pharisees did, or evil to a good one, with these in the Text, we are equally guilty in the sight of God, who will be sure to punish us even for our good but unwarrantable Intentions;
and whither we do good to a bad end, as the Pharisees did, or evil to a good one, with these in the Text, we Are equally guilty in the sighed of God, who will be sure to Punish us even for our good but unwarrantable Intentions;
Does St. Paul justifie himself for having persecuted the Church of God, though with a very good intention? So far was he from that, that he calls himself the chiefest of sinners for the Commissions of that time, wherein he says, he served God with a pure conscience, and did what he thought in his heart he was obliged to doe;
Does Saint Paul justify himself for having persecuted the Church of God, though with a very good intention? So Far was he from that, that he calls himself the chiefest of Sinners for the Commissions of that time, wherein he Says, he served God with a pure conscience, and did what he Thought in his heart he was obliged to do;
v. 13. So that a conscientious, or, which is here the same thing, a well-meaning Man, may for all that be the chiefest of sinners; nor will it avail any one to shroud his soul actions under handsome intentions.
v. 13. So that a conscientious, or, which is Here the same thing, a well-meaning Man, may for all that be the chiefest of Sinners; nor will it avail any one to shroud his soul actions under handsome intentions.
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and, as they thought, a good Intention, brake down Heathen Images, and deservedly suffered for it, were never thought fit to be received by the Church into its Martyrology.
and, as they Thought, a good Intention, brake down Heathen Images, and deservedly suffered for it, were never Thought fit to be received by the Church into its Martyrology.
What Action could be worse? Are they thankt for their pains? Nay, are they not therefore charged by our Lord with gross Ignorance, with not knowing the Father nor Himself?
What Actium could be Worse? are they thanked for their pains? Nay, Are they not Therefore charged by our Lord with gross Ignorance, with not knowing the Father nor Himself?
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how many Countries depopulated, how it hath filled the World with bloud and rapine, and must of necessity still confound it, by begetting and for ever perpetuating religious feuds and quarrels among Christians.
how many Countries depopulated, how it hath filled the World with blood and rapine, and must of necessity still confound it, by begetting and for ever perpetuating religious feuds and quarrels among Christians.
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For while each Party thinks he has God on his side, and that he has as good a right to his Opinion as he that opposeth it hath to his, which is a strong persuasion that he is in the right till he be convinc'd that he is in the wrong;
For while each Party thinks he has God on his side, and that he has as good a right to his Opinion as he that Opposeth it hath to his, which is a strong persuasion that he is in the right till he be convinced that he is in the wrong;
And it is certain that they who use bad means to compass a good end against others, doe arme them with the same power, resolution and justice to employ the like,
And it is certain that they who use bad means to compass a good end against Others, do arm them with the same power, resolution and Justice to employ the like,
which though not allowable in ordinary practice, yet in cases extraordinary some think may be justify'd by that common Maxime, That All great Actions have aliquid Iniqui, something bad in them, which publick advantage afterwards makes amends for.
which though not allowable in ordinary practice, yet in cases extraordinary Some think may be justified by that Common Maxim, That All great Actions have Aliquid Iniqui, something bad in them, which public advantage afterwards makes amends for.
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as utterly inconsistent therewith, usually plead the Examples of some holy Men in Scripture, who having served God by strange violences of fact, have for his glory laid hold on Instruments not fit to be used by a Christian: As for example;
as utterly inconsistent therewith, usually plead the Examples of Some holy Men in Scripture, who having served God by strange violences of fact, have for his glory laid hold on Instruments not fit to be used by a Christian: As for Exampl;
From what has hitherto been said, we may now perceive what ill Commentators they are of those words of our Saviour ( Compell them to come in ) who put this sense upon them, by threats and torments force them into the Church.
From what has hitherto been said, we may now perceive what ill Commentators they Are of those words of our Saviour (Compel them to come in) who put this sense upon them, by Treats and torments force them into the Church.
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Than which Doctrine nothing certainly can be more unreasonable but the way of excusing it by a good meaning, a fair pretence of advancing God's glory by any, though never so bad means;
Than which Doctrine nothing Certainly can be more unreasonable but the Way of excusing it by a good meaning, a fair pretence of advancing God's glory by any, though never so bad means;
The former, to wit, the Jews, had still recourse to their Excommunications, and both Jews and Gentiles fell to killing Christs servants out of equal Zeal and pious Intention no doubt; The one, for their Law;
The former, to wit, the jews, had still recourse to their Excommunications, and both jews and Gentiles fell to killing Christ Servants out of equal Zeal and pious Intention no doubt; The one, for their Law;
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As for Excommunication, which some Men are so apt immediately to fly to upon every trivial occasion, they doe not well siconder what a dreadfull thing it is.
As for Excommunication, which Some Men Are so apt immediately to fly to upon every trivial occasion, they do not well siconder what a dreadful thing it is.
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And when they did it for the destruction of the flesh, that is, for the mortifying and destroying the old man (for that only is meant there by flesh ) they did it for the saving of men's souls, That their spirits might be saved in the day of the Lord Jesus, v. 5. Excommunications are such edge-tools as will cut their hands who have not skill to manage them,
And when they did it for the destruction of the Flesh, that is, for the mortifying and destroying the old man (for that only is meant there by Flesh) they did it for the Saving of men's Souls, That their spirits might be saved in the day of the Lord jesus, v. 5. Excommunications Are such edge-tools as will Cut their hands who have not skill to manage them,
or to secure themselves of Heaven by keeping others out of it? Though with these men in the Text they should think it a service to God to kill men's bodies, methinks they should not think it one to destroy their Souls.
or to secure themselves of Heaven by keeping Others out of it? Though with these men in the Text they should think it a service to God to kill men's bodies, methinks they should not think it one to destroy their Souls.
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For who-ever looks into the Canons of that Council will find, That as there is scarce any one there without its Anathema; so that most of them are either for such matters as cannot deserve so heavy a Censure,
For whoever looks into the Canonas of that Council will find, That as there is scarce any one there without its Anathema; so that most of them Are either for such matters as cannot deserve so heavy a Censure,
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Deposition, Absolving Subjects from their Oaths of Allegiance to their natural and lawful Sovereigns, who are thereupon abandoned to whosoever shall think it fit to kill them, follow close upon them.
Deposition, Absolving Subject's from their Oaths of Allegiance to their natural and lawful Sovereigns, who Are thereupon abandoned to whosoever shall think it fit to kill them, follow close upon them.
These Thunder-claps are not without their Thunder-bolts, which will be sure to doe Execution one way or other, either on men's Souls or on their Bodies, if not on both.
These Thunderclaps Are not without their Thunderbolts, which will be sure to do Execution one Way or other, either on men's Souls or on their Bodies, if not on both.
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For he who was a main Instrument in the design and management thereof, did at his Examination confess, That his principal motive to this villanous attempt was an Excommunication thundred out at first by Pius Quintus against Queen Elizabeth, and kept still on foot by Sixtus Quintus, which sticking on King James, oblig'd him in conscience to attempt the murthering of his Sovereign in obedience to that Bull.
For he who was a main Instrument in the Design and management thereof, did At his Examination confess, That his principal motive to this villainous attempt was an Excommunication thundered out At First by Pius Quintus against Queen Elizabeth, and kept still on foot by Sixtus Quintus, which sticking on King James, obliged him in conscience to attempt the murdering of his Sovereign in Obedience to that Bull.
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And how did he excuse that Fact? Was it not by his pious intention to promote God's glory and the good of the Catholick Church? A fit cover for such a foul fact,
And how did he excuse that Fact? Was it not by his pious intention to promote God's glory and the good of the Catholic Church? A fit cover for such a foul fact,
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For should his doctrine be good, what would then become of all their Piae Fraudes, Feigned Legends and Miracles, Indices Expurgatorii, Equivocations and mental Reservations, Allowance of common Stews for the preventing unnatural Lusts, that is, of one Sin to hinder another:
For should his Doctrine be good, what would then become of all their Pious Frauds, Feigned Legends and Miracles, Indices Expurgatory, Equivocations and mental Reservations, Allowance of Common Stews for the preventing unnatural Lustiest, that is, of one since to hinder Another:
A piece of spiritual Chymistry this, of late Invention, which can extract the finest gold out of the basest metal, to guild over all the Villanies which the heart of man can devise, or his hand execute.
A piece of spiritual Chemistry this, of late Invention, which can extract the Finest gold out of the Basest metal, to guild over all the Villainies which the heart of man can devise, or his hand execute.
I know not whether any can really think that by such vile artifices they can doe God any service; But I am apt to believe that they rather think to doe themselves one,
I know not whither any can really think that by such vile artifices they can do God any service; But I am apt to believe that they rather think to do themselves one,
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and that 'tis the same humane policy, not to give it a worse name, and not Religion, that acts such men, which did these persons in the Text. But if any men do in good earnest think they doe God any service thereby, It is such a one as our Lord Himself here flatly tells them neither his Father nor He will ever thank them for.
and that it's the same humane policy, not to give it a Worse name, and not Religion, that acts such men, which did these Persons in the Text. But if any men do in good earnest think they do God any service thereby, It is such a one as our Lord Himself Here flatly tells them neither his Father nor He will ever thank them for.
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I shall turn my discourse to you who now hear me, and for the preventing any such dangerous errour in you, leave some few Rules of caution and direction with you, and so conclude.
I shall turn my discourse to you who now hear me, and for the preventing any such dangerous error in you, leave Some few Rules of caution and direction with you, and so conclude.
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There is nothing so pernicious to man as a blind frantick zeal, which instead of eating them up who are possess'd with it, eates up God's people, as if they were bread;
There is nothing so pernicious to man as a blind frantic zeal, which instead of eating them up who Are possessed with it, eats up God's people, as if they were bred;
And can we think they should ever doe God service, who know not what they doe themselves? May not he say to such Zealots what King Achish did of David, 1 Sam. 21. 15. Have I need of mad men? And does not too much ignorant zeal much more than too much learning make men so? Surely there is no madness to the religious one, which,
And can we think they should ever do God service, who know not what they do themselves? May not he say to such Zealots what King Achish did of David, 1 Sam. 21. 15. Have I need of mad men? And does not too much ignorant zeal much more than too much learning make men so? Surely there is no madness to the religious one, which,
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and sometimes into the water, that is, into contrary excesses and extravagances, scattering mischief where-ever it goes, turning the World into a Chaos,
and sometime into the water, that is, into contrary Excesses and extravagances, scattering mischief wherever it Goes, turning the World into a Chaos,
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and Frenzy by others, what can follow thence but confusion? And therefore we ought to have a special care that our Zeal be guided by knowledge and discretion,
and Frenzy by Others, what can follow thence but confusion? And Therefore we ought to have a special care that our Zeal be guided by knowledge and discretion,
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lest we over-shoot our selves with these men here, and when we put Christ's servants out of our Synagogues, and kill them too into the bargain, we become so foolish as with them also to think we shall thereby doe God service.
lest we overshoot our selves with these men Here, and when we put Christ's Servants out of our Synagogues, and kill them too into the bargain, we become so foolish as with them also to think we shall thereby do God service.
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so long as those false Guides, which are as so many Satans standing at thy right-hand, still prompting and tempting thee to evil, shall remain in thee.
so long as those false Guides, which Are as so many Satan standing At thy right-hand, still prompting and tempting thee to evil, shall remain in thee.
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but highly encourage him to evil, by turning the greatest crimes into merit, and making him hope to gain Heaven by such practices as directly lead him to Hell.
but highly encourage him to evil, by turning the greatest crimes into merit, and making him hope to gain Heaven by such practices as directly led him to Hell.
I am sure that the design of this day was no good argument of the good nature of that Religion which the Designers profest, no more than a standing Inquisition is.
I am sure that the Design of this day was no good argument of the good nature of that Religion which the Designers professed, no more than a standing Inquisition is.
Many who are persecuted abroad for their Religion run to us for shelter and protection; But we send out none hence to complain of our like usage toward them.
Many who Are persecuted abroad for their Religion run to us for shelter and protection; But we send out none hence to complain of our like usage towards them.
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and whole shoals of suffering people daily flocking hither do themselves tell us so, and should they not, their very wants and miseries would lowdly proclaim it.
and Whole shoals of suffering people daily flocking hither do themselves tell us so, and should they not, their very Wants and misery's would loudly proclaim it.
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But that which seems strangest to us is, to hear some of our brethren, or at least such as pretend to be of the same Religion with us, talk so much of that Egyptian slavery they have been rescued from.
But that which seems strangest to us is, to hear Some of our brothers, or At least such as pretend to be of the same Religion with us, talk so much of that Egyptian slavery they have been rescued from.
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Those very people who now cry out so much on former Persecution, may remember, if they please, That there was a time when themselves were the Persecutors, and we the Sufferers.
Those very people who now cry out so much on former Persecution, may Remember, if they please, That there was a time when themselves were the Persecutors, and we the Sufferers.
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so neither in that of the 30th of January. Now if the innocent Doctrine of our Church and our constant practice suitable thereunto will not sufficiently plead for us, we have then no other Apology left us but that of St. Paul in the like case, With us it is a very small thing that we should be judged of you or of man's judgment:
so neither in that of the 30th of January. Now if the innocent Doctrine of our Church and our constant practice suitable thereunto will not sufficiently plead for us, we have then no other Apology left us but that of Saint Paul in the like case, With us it is a very small thing that we should be judged of you or of Man's judgement:
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Then shall we doe Him service indeed, and when our great Master shall come and find us so doing, He will then, to our unspeakable comfort, say unto us, Well done ye good and faithfull servants, enter ye into the joy of your Lord, Which he bring us unto, &c. Amen. Soli Deo gloria in aeternum.
Then shall we do Him service indeed, and when our great Master shall come and find us so doing, He will then, to our unspeakable Comfort, say unto us, Well done you good and faithful Servants, enter you into the joy of your Lord, Which he bring us unto, etc. Amen. Soli God gloria in aeternum.
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THAT all men have an apprehension of another Life (which Tully calls, Saeculorum quoddam augurium futurorum, A kind of presage of a future world) is hereby evident, That they so infinitely desire and labour to extend their memory beyond the limits of this, to make their fame outlast their persons, to survive themselves in their Issue,
THAT all men have an apprehension of Another Life (which Tully calls, Saeculorum Quoddam augury futurorum, A kind of presage of a future world) is hereby evident, That they so infinitely desire and labour to extend their memory beyond the Limits of this, to make their fame outlast their Persons, to survive themselves in their Issue,
or in an Inscription, and that sometimes engraven on the very houses of corruption, their Sepulchres, fancying a remainder of Life even in the abodes of death;
or in an Inscription, and that sometime engraven on the very houses of corruption, their Sepulchres, fancying a remainder of Life even in the abodes of death;
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This made some Heathens so prodigal of a Life which in their opinion should return; And as it made them valiant, so has it in all Ages made Christians more.
This made Some heathens so prodigal of a Life which in their opinion should return; And as it made them valiant, so has it in all Ages made Christians more.
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If we be its Prisoners, we are the Prophet Zachary 's prisoners of hope; It does but the office of a gentle Gaoler, only unlock our Prison door, to let us out thence into everlasting Mansions.
If we be its Prisoners, we Are the Prophet Zachary is Prisoners of hope; It does but the office of a gentle Gaoler, only unlock our Prison door, to let us out thence into everlasting Mansions.
nor any so important even to their tranquility in this life, whose miseries are so great and whose satisfactions so thin and empty, that without hope of some release from them, they should be more condemn'd to live than to dye;
nor any so important even to their tranquillity in this life, whose misery's Are so great and whose satisfactions so thin and empty, that without hope of Some release from them, they should be more condemned to live than to die;
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Upon which score 'tis that our Apostle here is so earnest and so concerned in asserting the necessity of a Resurrection, which Heathens and Sadduces utterly denyed,
Upon which score it's that our Apostle Here is so earnest and so concerned in asserting the necessity of a Resurrection, which heathens and Sadducees utterly denied,
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and many weak and seduced Christians scarce believed (some affirming it already past, others turning it into a mere Allegory.) The former he labours to convince by reasons fetch'd from nature;
and many weak and seduced Christians scarce believed (Some affirming it already past, Others turning it into a mere Allegory.) The former he labours to convince by Reasons fetched from nature;
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and greater misery to Christians than to thers, who, upon such a supposition, are pronounc'd of all men most miserable. 2. A true hope, a hope in Christ not in this life only, with its effect also, Happiness.
and greater misery to Christians than to the, who, upon such a supposition, Are pronounced of all men most miserable. 2. A true hope, a hope in christ not in this life only, with its Effect also, Happiness.
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I shall not consider the Parts so minutely as I have proposed them, but draw out the substance of them into these three following Propositions which naturally result from the Text. 1. That they who have no other hope but what this life affords them, are miserable. 2. That upon supposition of no better hope, all good Christians,
I shall not Consider the Parts so minutely as I have proposed them, but draw out the substance of them into these three following Propositions which naturally result from the Text. 1. That they who have no other hope but what this life affords them, Are miserable. 2. That upon supposition of no better hope, all good Christians,
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but the Ministers of Christ especially, should be not only miserable, but of all other men most miserable. 3. That there is another Life to come, the expectation whereof makes them who have it most happy both here and hereafter. Of these in their order. And first,
but the Ministers of christ especially, should be not only miserable, but of all other men most miserable. 3. That there is Another Life to come, the expectation whereof makes them who have it most happy both Here and hereafter. Of these in their order. And First,
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for this reason say some, because he saw himself as it were oblig'd by his Sisters tears to fetch him back from the happiness of the other to the miseries of this wretched life.
for this reason say Some, Because he saw himself as it were obliged by his Sisters tears to fetch him back from the happiness of the other to the misery's of this wretched life.
Every man is a several Enoch, miserable by his very frame and make, and 'twere needless to borrow arguments from any thing but himself to prove him such,
Every man is a several Enoch, miserable by his very frame and make, and 'twere needless to borrow Arguments from any thing but himself to prove him such,
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but, which I conceive more proper to my present purpose, endeavour to demonstrate, that the things of this life, were they as high as fancied, could never create any true satisfaction, and consequently must leave a Man to misery,
but, which I conceive more proper to my present purpose, endeavour to demonstrate, that the things of this life, were they as high as fancied, could never create any true satisfaction, and consequently must leave a Man to misery,
And this will appear upon a threefold account. 1. Because they are unsatisfactory. 2. Because not lasting. 3. Because, upon supposition of no other life, the continual fear of death would render the enjoyments of them most imperfect.
And this will appear upon a threefold account. 1. Because they Are unsatisfactory. 2. Because not lasting. 3. Because, upon supposition of no other life, the continual Fear of death would render the enjoyments of them most imperfect.
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The Soul of Man being a substance of unbounded Desires, can never be pleas'd but with what is infinite. 2. And this dissatisfaction we receive from things here below, appears then most when we come to a trial:
The Soul of Man being a substance of unbounded Desires, can never be pleased but with what is infinite. 2. And this dissatisfaction we receive from things Here below, appears then most when we come to a trial:
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and presently discovers all their painted beauty to be but Appearance and Illusion. 3. Add we to this, that there can be no surer mark of the dissatisfaction we find in the things of this life,
and presently discovers all their painted beauty to be but Appearance and Illusion. 3. Add we to this, that there can be no Surer mark of the dissatisfaction we find in the things of this life,
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Our continued enjoyment of the best of them tires us out, as Happiness is said to have done Polycrates, and Fortune Galba; We must be beholding to their variety for their comfort,
Our continued enjoyment of the best of them tires us out, as Happiness is said to have done Polycrates, and Fortune Galba; We must be beholding to their variety for their Comfort,
What was said of Drunkenness, That 'tis but a short and merry Madness, is as true of all those brittle Comforts which carnal Men have in outward things;
What was said of drunkenness, That it's but a short and merry Madness, is as true of all those brittle Comforts which carnal Men have in outward things;
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having two characters stampt upon them by St. Augustine, that they make wretched and forsake, these two glassy properties, that they are glittering and breaking;
having two characters stamped upon them by Saint Augustine, that they make wretched and forsake, these two glassy properties, that they Are glittering and breaking;
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What pleasure can that Malefactor take in any thing of this world, who every minute expects his Execution? Or what relish can that man find in the choicest delicacies of Nature, who, with Damocles, sits at the Table with a Sword hanging by a little thread, ready to fall with its point upon his head? Every morsel to such a person is gall.
What pleasure can that Malefactor take in any thing of this world, who every minute expects his Execution? Or what relish can that man find in the Choicest delicacies of Nature, who, with Damocles, sits At the Table with a Sword hanging by a little thread, ready to fallen with its point upon his head? Every morsel to such a person is Gall.
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This was a sad Tolling-bell to the triumphing Emperor, Hominem te esse memento; as it is to him that lives like a God in a kind of All-sufficiency of outward enjoyments, that he must dye like a Man,
This was a sad Tolling-bell to the triumphing Emperor, Hominem te esse memento; as it is to him that lives like a God in a kind of All-sufficiency of outward enjoyments, that he must die like a Man,
and the Philosophers themselves but miserable Comforters, and that, upon supposition of no other life to come, that so famous saying of Solon, That no man was happy till dead, would rather give him a place among the greatest fools than wise men of his time;
and the Philosophers themselves but miserable Comforters, and that, upon supposition of no other life to come, that so famous saying of Solon, That no man was happy till dead, would rather give him a place among the greatest Fools than wise men of his time;
if well considered, as it does of Impiety to a Christian, if by depriving himself of his being, he must for ever put himself out of a capacity of any future enjoyment.
if well considered, as it does of Impiety to a Christian, if by depriving himself of his being, he must for ever put himself out of a capacity of any future enjoyment.
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so unsatisfactory, so brittle, so perishing in their use as he that uses them too, especially when a man is persuaded he must shortly so perish as for ever not to be.
so unsatisfactory, so brittle, so perishing in their use as he that uses them too, especially when a man is persuaded he must shortly so perish as for ever not to be.
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For proof hereof, I need send you but to 1 Cor. 4. or rather to the 11th to the Hebrews, where the bare recital St. Paul makes of their sufferings would fright us,
For proof hereof, I need send you but to 1 Cor. 4. or rather to the 11th to the Hebrews, where the bore recital Saint Paul makes of their sufferings would fright us,
Man is born to troubles as the sparks fly upward, says Job; but the good Christian is engag'd to more than the Man is born to. 'Tis that he must expect;
Man is born to Troubles as the sparks fly upward, Says Job; but the good Christian is engaged to more than the Man is born to. It's that he must expect;
if he be to receive a hundredfold in this time, 'tis with perfecutions: He that will live godly must suffer them, says St. Paul, 2 Tim. 3. 12. And, In this world ye shall have trouble, says Christ, Joh. 16. 33. Such a man's profession is scandalous, and his example odious.
if he be to receive a hundredfold in this time, it's with persecutions: He that will live godly must suffer them, Says Saint Paul, 2 Tim. 3. 12. And, In this world you shall have trouble, Says christ, John 16. 33. Such a Man's profession is scandalous, and his Exampl odious.
For besides their common profession, the nature of their office will expose them to troubles. They that convince the world of sin, shall stir up its malice;
For beside their Common profession, the nature of their office will expose them to Troubles. They that convince the world of since, shall stir up its malice;
And here, for the better making good my assertion, that Christians of all other men are most miserable, I shall premise these two things. 1. That the stronger men's apprehensions are of evil, the quicker the sense of them. 2. That the higher their hopes, the greater their misery in the disappointment of those hopes. For,
And Here, for the better making good my assertion, that Christians of all other men Are most miserable, I shall premise these two things. 1. That the Stronger men's apprehensions Are of evil, the quicker the sense of them. 2. That the higher their hope's, the greater their misery in the disappointment of those hope's. For,
For whereas wicked Men, who are so immers'd in the things of this life, that they scarce give themselves leisure to think of those of another, doe far less apprehend them:
For whereas wicked Men, who Are so immersed in the things of this life, that they scarce give themselves leisure to think of those of Another, do Far less apprehend them:
Mortality and corruption would then make unreasonableness its self a priviledge, and the Atheist would in this life be far happier than the best Christian,
Mortality and corruption would then make unreasonableness its self a privilege, and the Atheist would in this life be Far Happier than the best Christian,
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he is secure, while the Philosopher looks pale and affrighted, and owes that tranquillity to his stupidity which the others Philosophy and Reason shall but disturb.
he is secure, while the Philosopher looks pale and affrighted, and owes that tranquillity to his stupidity which the Others Philosophy and Reason shall but disturb.
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The Immortality of the Soul once denied, the concerns for it could not be much, it being not probable that such men should please themselves with a pretence of vertue, who deny'd the future rewards of it.
The Immortality of the Soul once denied, the concerns for it could not be much, it being not probable that such men should please themselves with a pretence of virtue, who denied the future rewards of it.
Martha 's choice much better than Maries; That Cardinal who said he would not change his part in Paris for that in Paradise, appear as wise as we can imagine him Atheistical;
Martha is choice much better than Mary's; That Cardinal who said he would not change his part in paris for that in Paradise, appear as wise as we can imagine him Atheistical;
To be vertuous and to be vitious would be all one, or rather, to be vertuous would be but a trouble and a check to us, nothing else but a subtle invention to debar our selves of the benefit of the good things of this world,
To be virtuous and to be vicious would be all one, or rather, to be virtuous would be but a trouble and a check to us, nothing Else but a subtle invention to debar our selves of the benefit of the good things of this world,
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so do they make themselves yet more miserable by their severe Principles of Mortification and Self-denial, debarring themselves of those Comforts and Satisfactions which others freely enjoy.
so do they make themselves yet more miserable by their severe Principles of Mortification and Self-denial, debarring themselves of those Comforts and Satisfactions which Others freely enjoy.
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In which respect as they suffer more than others, so shall they enjoy less too, while they lose the good things here, and fail of those hereafter. But here some may object;
In which respect as they suffer more than Others, so shall they enjoy less too, while they loose the good things Here, and fail of those hereafter. But Here Some may Object;
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That although there were no God nor life to come, yet there is so much satisfaction in living according to the rules of right reason and vertue, that even that consideration should oblige men to doe so,
That although there were no God nor life to come, yet there is so much satisfaction in living according to the rules of right reason and virtue, that even that consideration should oblige men to do so,
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That besides that the use of Vertue should be very mean, if it should no otherwise make us happy than beasts are, who contenting themselves with what merely sufficeth nature, are more vigorous,
That beside that the use of Virtue should be very mean, if it should not otherwise make us happy than beasts Are, who contenting themselves with what merely Suffices nature, Are more vigorous,
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It may be questionable, whether a dry Platonical Idea of a Vertue perishing with our selves or a bare moral complacency in it, might in the balance of reason weigh down those other more sensual delights which gratifie our lower faculties,
It may be questionable, whither a dry Platonical Idea of a Virtue perishing with our selves or a bore moral complacency in it, might in the balance of reason weigh down those other more sensual delights which gratify our lower faculties,
and to cry it up, as some doe, to the weakning of our belief and hope of the Immortality of the Soul, however at first blush it may seem plausible, is in effect no better than a subtle invention to ruine Vertue by it self,
and to cry it up, as Some do, to the weakening of our belief and hope of the Immortality of the Soul, however At First blush it may seem plausible, is in Effect no better than a subtle invention to ruin Virtue by it self,
For setting this aside, what would Vertue be but a bare Notion? what but a gaudy rattle to still and please Children? but of little force to persuade men to quit a present sensible delight for a bare Philosophical, though never so taking Speculation.
For setting this aside, what would Virtue be but a bore Notion? what but a gaudy rattle to still and please Children? but of little force to persuade men to quit a present sensible delight for a bore Philosophical, though never so taking Speculation.
she would soon be laid aside as the most unprofitable thing of the Earth, did she not give us assurance of some better reward hereafter than what she now bestows.
she would soon be laid aside as the most unprofitable thing of the Earth, did she not give us assurance of Some better reward hereafter than what she now bestows.
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That man is not so much as a man, that is not a great deal more than so, that raises not himself above himself, that looks not beyond his threescore and ten years,
That man is not so much as a man, that is not a great deal more than so, that raises not himself above himself, that looks not beyond his threescore and ten Years,
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because he is fully persuaded that there is another far better and more glorious life in reversion, which brings in the third and last Observation. III. That there is another Life remaining, the Expectation whereof makes a Christian of all other men most happy both here and hereafter.
Because he is Fully persuaded that there is Another Far better and more glorious life in reversion, which brings in the third and last Observation. III. That there is Another Life remaining, the Expectation whereof makes a Christian of all other men most happy both Here and hereafter.
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They have little reason to question that, which 'tis their highest interest should be. All their designs are laid in it and their hopes built upon it.
They have little reason to question that, which it's their highest Interest should be. All their designs Are laid in it and their hope's built upon it.
A joy which throughly apprehended cheers them up in their greatest dumps, enlightens their very dungeons, turns their prisons into Palaces, their Hell into a Heaven, their torments into delights,
A joy which thoroughly apprehended cheers them up in their greatest dumps, enlightens their very dungeons, turns their prisons into Palaces, their Hell into a Heaven, their torments into delights,
and their beds of hot burning coals into those of down. It makes their afflictions infinitely more pleasant than the Epicures most exquisite pleasures can be.
and their Beds of hight burning coals into those of down. It makes their afflictions infinitely more pleasant than the Epicureans most exquisite pleasures can be.
A joy before which sorrow can no more stand than a mist before the Sun, that presently chases away that evil Spirit of Melancholy, which seizes the happy Worldling in the midst of all his jollities, damps his spirits, makes his chaplets of Roses wither on his head,
A joy before which sorrow can no more stand than a missed before the Sun, that presently chases away that evil Spirit of Melancholy, which seizes the happy Worldling in the midst of all his Jollities, damps his spirits, makes his chaplets of Roses wither on his head,
and is that stinking fly which spoils his most fragrant ointment, as oft as he shall seriously consider, that he must one day become a part of his own lands, lye down for ever in the dust and his honour with him;
and is that stinking fly which spoils his most fragrant ointment, as oft as he shall seriously Consider, that he must one day become a part of his own Lands, lie down for ever in the dust and his honour with him;
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Whereas now they are so far from being insupportable, that they are most easie to us, who know, that being light, and but for a moment, they work for us a far more exceeding eternal weight of glory.
Whereas now they Are so Far from being insupportable, that they Are most easy to us, who know, that being Light, and but for a moment, they work for us a Far more exceeding Eternal weight of glory.
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and yet how many Christians content themselves with no better, whose thoughts are bounded with the same objects their sight is, that of all the parcels of time regard but the present,
and yet how many Christians content themselves with no better, whose thoughts Are bounded with the same objects their sighed is, that of all the parcels of time regard but the present,
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and of all things but the face and appearance, men that only mind earthly things; of so low and base a spirit, that their Souls are but as salt to them,
and of all things but the face and appearance, men that only mind earthly things; of so low and base a Spirit, that their Souls Are but as salt to them,
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Such men dare not openly deny an Immortality, and yet they will not believe it; or, if they do, 'tis so faintly, that their lives wholly confute their judgments.
Such men Dare not openly deny an Immortality, and yet they will not believe it; or, if they do, it's so faintly, that their lives wholly confute their Judgments.
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'Tis strange to see how many there are that having nothing but frost in their veins and earth in their face, do yet so much doat on that life which they have now scarce any part in;
It's strange to see how many there Are that having nothing but frost in their Veins and earth in their face, do yet so much dote on that life which they have now scarce any part in;
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in their weak and enfeebled bodies they carry strong desires to it, being dead to every thing but to the pleasures thereof, which yet they cannot now enjoy,
in their weak and enfeebled bodies they carry strong Desires to it, being dead to every thing but to the pleasures thereof, which yet they cannot now enjoy,
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Than which as there cannot be a greater folly, so let us take heed how we imitate it, learn to look off from these temporal things which are seen, to those eternal which are not seen;
Than which as there cannot be a greater folly, so let us take heed how we imitate it, Learn to look off from these temporal things which Are seen, to those Eternal which Are not seen;
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get such a perspective of faith as may draw Heaven nearer to us, shew us those glories which Christ has prepared for us and already taken possession of in his own flesh, that so ours may rest in hope and one day inherit His kingdom.
get such a perspective of faith as may draw Heaven nearer to us, show us those Glories which christ has prepared for us and already taken possession of in his own Flesh, that so ours may rest in hope and one day inherit His Kingdom.
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And now since Christ has given us an assurance of Immortality, let us endeavour to lay the foundation of a happy one in this life, to work it out even in this world, this common shop of change, work it out of that in which it is not, out of riches by not trusting in and well using them, out of the pleasures of this world by loathing and forsaking them, out of the flesh by crucifying it with the lusts and affections thereof,
And now since christ has given us an assurance of Immortality, let us endeavour to lay the Foundation of a happy one in this life, to work it out even in this world, this Common shop of change, work it out of that in which it is not, out of riches by not trusting in and well using them, out of the pleasures of this world by loathing and forsaking them, out of the Flesh by crucifying it with the Lustiest and affections thereof,
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Lastly, and above all, let us labour to secure this blessed Immortality which lies before us by such good works as may follow us through the huge and unconceivable tract of Eternity.
Lastly, and above all, let us labour to secure this blessed Immortality which lies before us by such good works as may follow us through the huge and unconceivable tract of Eternity.
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then do we truly hope in Christ, and then the seeds of Vertue and Piety well cultivated here, shall hereafter yield us the happy fruits of a glorious Immortality;
then do we truly hope in christ, and then the seeds of Virtue and Piety well cultivated Here, shall hereafter yield us the happy fruits of a glorious Immortality;
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A SERMON ON ROM. XII. 1 ▪ I beseech you therefore, Brethren, by the mercies of God, that ye present your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service.
A SERMON ON ROM. XII. 1 ▪ I beseech you Therefore, Brothers, by the Mercies of God, that you present your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service.
For we Christians as well as the Jews have an Altar, says St. Paul; and are Priests too, a royal Priesthood, says St. Peter; Aaron and his Successors offered up Bulls and Rams, unreasonable Creatures, that were first slain, and then offered;
For we Christians as well as the jews have an Altar, Says Saint Paul; and Are Priests too, a royal Priesthood, Says Saint Peter; Aaron and his Successors offered up Bulls and Rams, unreasonable Creatures, that were First slave, and then offered;
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But we our Bodies, and those such living Sacrifices as make up a reasonable Service. No Calves here to be presented, but those of our lips. For a Lamb and a Dove, meekness and innocence,
But we our Bodies, and those such living Sacrifices as make up a reasonable Service. No Calves Here to be presented, but those of our lips. For a Lamb and a Dove, meekness and innocence,
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And if we crown our Sacrifices with such flowers, they must needs send forth a sweet and acceptable odour to God, and pass with Him not only for a Sacrifice, but, which is more, be heightned to a reasonable Service.
And if we crown our Sacrifices with such flowers, they must needs send forth a sweet and acceptable odour to God, and pass with Him not only for a Sacrifice, but, which is more, be heightened to a reasonable Service.
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why our Apostle should spend so much passionate Rhetorick to persuade us to give up that unto God, which 'tis our highest advantage He should vouchsafe to accept.
why our Apostle should spend so much passionate Rhetoric to persuade us to give up that unto God, which it's our highest advantage He should vouchsafe to accept.
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But then sure it will be a much greater wonder, if we shall refuse to hearken to his so pathetical and earnest Entreaty, conjuring us by the mercies of God, with such humble condescention and submissive insinuation, calling us His Brethren, whom he might have commanded as our spiritual Pastour and Father in Christ;
But then sure it will be a much greater wonder, if we shall refuse to harken to his so pathetical and earnest Entreaty, conjuring us by the Mercies of God, with such humble condescension and submissive insinuation, calling us His Brothers, whom he might have commanded as our spiritual Pastor and Father in christ;
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1. The Apostle's method of proceeding here, not by way of Command, but Entreaty, I beseech you, and that too back'd with a double Argument, The former couch't in his affectionate Compellation, Brethren; The latter drawn from the Bounty and Goodness of God, appearing in his Mercies, which the Illative Particle Therefore points to, implying a former experience and taste of.
1. The Apostle's method of proceeding Here, not by Way of Command, but Entreaty, I beseech you, and that too backed with a double Argument, The former couched in his affectionate Compellation, Brothers; The latter drawn from the Bounty and goodness of God, appearing in his mercies, which the Illative Particle Therefore points to, implying a former experience and taste of.
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4. And lastly, Here is the Conclusion of all, by way of an Exegesis, or farther Explanation, what such a Sacrifice imports, viz. A reasonable Service. Of these in their order;
4. And lastly, Here is the Conclusion of all, by Way of an Exegesis, or farther Explanation, what such a Sacrifice imports, viz. A reasonable Service. Of these in their order;
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The Prophets indeed take another Course suitable to the Preaching of the Law, which is usually delivered as it was first promulged, in thunder and lightning, every sentence in the Law carrying death in it,
The prophets indeed take Another Course suitable to the Preaching of the Law, which is usually Delivered as it was First promulged, in thunder and lightning, every sentence in the Law carrying death in it,
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We pray you in Christ's stead, be ye reconciled unto God, is our Apostle's language, 2 Cor. 5. 20. And such Court-ship as this commonly prevails more on men than severe and sullen arguments,
We pray you in Christ's stead, be you reconciled unto God, is our Apostle's language, 2 Cor. 5. 20. And such Courtship as this commonly prevails more on men than severe and sullen Arguments,
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A more charming word than Cesar 's, Commilitones, whereby St. Paul, like a skilfull Orator, labours to beget a good opinion of his Person, the better to make way for his Advice, which is seldom ineffectual where the Party to be persuaded has a good opinion of its Author;
A more charming word than Cesar is, Companion, whereby Saint Paul, like a skilful Orator, labours to beget a good opinion of his Person, the better to make Way for his advice, which is seldom ineffectual where the Party to be persuaded has a good opinion of its Author;
And yet, thirdly, As if the Apostle suspected the weakness and insufficiency of this motive, He adds a stronger, The Mercies of God; That if they would not hearken to him for his own, they would doe it for God's sake;
And yet, Thirdly, As if the Apostle suspected the weakness and insufficiency of this motive, He adds a Stronger, The mercies of God; That if they would not harken to him for his own, they would do it for God's sake;
A God whose mercies were more infinite than their sins or their necessities could be. Now mercy as it is an endearing, so is it withall an engaging word;
A God whose Mercies were more infinite than their Sins or their necessities could be. Now mercy as it is an endearing, so is it withal an engaging word;
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If an enemy had done me this dishonour, I would have born it, says the Psalmist, Psal. 55. 12. When Caesar shall receive death from the hand of Brutus, the hand is more grievous than the death it brings, to behold that was more insupportable than endure it.
If an enemy had done me this dishonour, I would have born it, Says the Psalmist, Psalm 55. 12. When Caesar shall receive death from the hand of Brutus, the hand is more grievous than the death it brings, to behold that was more insupportable than endure it.
and that we own Him in words for our Lord, is but the civility, or rather mockery of Pilate, who when he nail'd Him to the Cross, cry'd out, This is Jesus, the King of the Jews.
and that we own Him in words for our Lord, is but the civility, or rather mockery of Pilate, who when he nailed Him to the Cross, cried out, This is jesus, the King of the jews.
and yet that very love doth make it more insupportable. I beseech you therefore by the Mercies of God, &c. Of all those things which have a black character, Ingratitude is the most confessed so;
and yet that very love does make it more insupportable. I beseech you Therefore by the mercies of God, etc. Of all those things which have a black character, Ingratitude is the most confessed so;
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if God were to be pleased only by doing what his own lust would prompt him to? But this consideration chiefly should make us enamoured with our hardest duties, that they are opportunities of discovering our thankfulness for past blessings.
if God were to be pleased only by doing what his own lust would prompt him to? But this consideration chiefly should make us enamoured with our Hardest duties, that they Are opportunities of discovering our thankfulness for past blessings.
And is any so stupid as to reflect on the Mercies of God, and not be refresht with the very thought of them? Doubtless they are as it were once more received by being considered,
And is any so stupid as to reflect on the mercies of God, and not be refreshed with the very Thought of them? Doubtless they Are as it were once more received by being considered,
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and the most sweet, but withall the most powerfull Motive is the Mercies of God. The word here implies Tender compassions, even beyond those of Mother;
and the most sweet, but withal the most powerful Motive is the mercies of God. The word Here Implies Tender compassions, even beyond those of Mother;
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nor those common ones, promiscuously scattered on good and bad, but such as concern our Souls and better life, which the Illative Particle Therefore implies;
nor those Common ones, promiscuously scattered on good and bad, but such as concern our Souls and better life, which the Illative Particle Therefore Implies;
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sending us back to the former part of this Epistle, wherein the Apostle had at large discoursed of God's infinite Mercies from all Eternity prepared for us, of our Predestination, Election, Justification in Christ, and the like.
sending us back to the former part of this Epistle, wherein the Apostle had At large discoursed of God's infinite mercies from all Eternity prepared for us, of our Predestination, Election, Justification in christ, and the like.
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for who but He could bestow them? And who so hard a Flint, whom such soft Feathers cannot break? Who such an Adamant, whom the Bloud of God shed for him cannot soften? Who as he gave Himself for us, may well expect we should offer up our selves unto Him;
for who but He could bestow them? And who so hard a Flint, whom such soft Feathers cannot break? Who such an Adamant, whom the Blood of God shed for him cannot soften? Who as he gave Himself for us, may well expect we should offer up our selves unto Him;
first, in the most strict and literal sense, as being the most visible part of our Christian Sacrifice, the Organs of our Souls whereby they both work and discover their Operations.
First, in the most strict and literal sense, as being the most visible part of our Christian Sacrifice, the Organs of our Souls whereby they both work and discover their Operations.
There is indeed a hidden man of the heart, as St. Peter calls it, 1 Pet. 3. 4. whose inward Oblations are as invisible as that God to whom they are made,
There is indeed a hidden man of the heart, as Saint Peter calls it, 1 Pet. 3. 4. whose inward Oblations Are as invisible as that God to whom they Are made,
and yet St. Paul will tell them that the very Angels themselves have their knees; Phil. 2. 10. and we find that Holy Men have ever employ'd them in the Worship of God,
and yet Saint Paul will tell them that the very Angels themselves have their knees; Philip 2. 10. and we find that Holy Men have ever employed them in the Worship of God,
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and yet never thought their Worship the less spiritual for all that. The Prophet David calls for falling down and worshipping, and kneeling before the Lord:
and yet never Thought their Worship the less spiritual for all that. The Prophet David calls for falling down and worshipping, and kneeling before the Lord:
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Nay our Lord Himself in his prayers lay prostrate on his body, and bowed his head on the Cross with adoration as much as languor; thereby teaching us, that our addresses to God are not the less spiritual for being mannerly.
Nay our Lord Himself in his Prayers lay prostrate on his body, and bowed his head on the Cross with adoration as much as languor; thereby teaching us, that our Addresses to God Are not the less spiritual for being mannerly.
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but like Caesar 's portentous Sacrifice, want a heart, or resembling that hypocritical one of him in Lucian, who presented his Deity with an Oxes bones covered with the Hide,
but like Caesar is portentous Sacrifice, want a heart, or resembling that hypocritical one of him in Lucian, who presented his Deity with an Oxes bones covered with the Hide,
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But not to trouble you with the proof of so clear a truth, let it be our endeavour so to present each part to God that it may be acceptable. And first, Our Bodies. The Psalmist prophetically bringing in Christ into the World, shapes him a Body; A Body hast thou prepared me;
But not to trouble you with the proof of so clear a truth, let it be our endeavour so to present each part to God that it may be acceptable. And First, Our Bodies. The Psalmist prophetically bringing in christ into the World, shapes him a Body; A Body hast thou prepared me;
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And that we shall doe, by making them, as much as in us lyes, Spiritual and Angelical, active and nimble in the Service of God, by laying aside every weight that clogs and renders them unapt for that service; by keeping them under,
And that we shall do, by making them, as much as in us lies, Spiritual and Angelical, active and nimble in the Service of God, by laying aside every weight that clogs and renders them unapt for that service; by keeping them under,
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by preserving these garments of the Soul unspotted from the world and by the flesh, so far should we be from presenting God with Bodies worn out in the drudgery of Sin and Satan,
by preserving these garments of the Soul unspotted from the world and by the Flesh, so Far should we be from presenting God with Bodies worn out in the drudgery of since and Satan,
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For if our Souls, which are but like Salt to keep our Bodies from Corruption, shall themselves be rotten and unsavoury, wherewith shall they be seasoned? Now as these have their fleshly part too, which must be mortified and consumed;
For if our Souls, which Are but like Salt to keep our Bodies from Corruption, shall themselves be rotten and unsavoury, wherewith shall they be seasoned? Now as these have their fleshly part too, which must be mortified and consumed;
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St. Paul calls it the spirit of our mind, Eph. 4. 23. wherein we are chiefly to be renewed, viz. the superior faculties of Reason and Understanding, which we are to offer up unto God as the purest part of our Sacrifice, and which is properly our Reasonable service. For God who is a God of Understanding, is to be worshipped purâ mente, in those faculties which carry in them a more express character of his Image,
Saint Paul calls it the Spirit of our mind, Ephesians 4. 23. wherein we Are chiefly to be renewed, viz. the superior faculties of Reason and Understanding, which we Are to offer up unto God as the Purest part of our Sacrifice, and which is properly our Reasonable service. For God who is a God of Understanding, is to be worshipped purâ mente, in those faculties which carry in them a more express character of his Image,
and whereby we doe in a more especial manner partake of the divine Nature, as we doe by our Reason, which in a Heathen's expression is nothing else but Deus in humano corpore hospitans. And this we give up to Him when we wholly resign it up to his Wisedom;
and whereby we do in a more especial manner partake of the divine Nature, as we do by our Reason, which in a Heathen's expression is nothing Else but Deus in Human corpore hospitans. And this we give up to Him when we wholly resign it up to his Wisdom;
For Almighty God, from whom we had all our subsistence, hath in all Ages required one thing of us back again, that we should repay something as an acknowledgment that he deserv'd all;
For Almighty God, from whom we had all our subsistence, hath in all Ages required one thing of us back again, that we should repay something as an acknowledgment that he deserved all;
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But however the Jews or other Nations might think that Sacrifices could remove the guilt; certainly they did but upbraid it, and rather signifie our death than remove it.
But however the jews or other nations might think that Sacrifices could remove the guilt; Certainly they did but upbraid it, and rather signify our death than remove it.
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St. Paul, who understood the Nature of Judaism, handles that argument in all his Epistles, especially in this and that to the Hebrews, and there useth those terms which express not how the Law of Christ doth oppose that of Moses, but how it doth exceed it;
Saint Paul, who understood the Nature of Judaism, handles that argument in all his Epistles, especially in this and that to the Hebrews, and there uses those terms which express not how the Law of christ does oppose that of Moses, but how it does exceed it;
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how it does accomplish what that did barely signifie, and by their figures expresses our duties. He does not take away Sacrifice (for without Sacrifice no Religion) but only change it.
how it does accomplish what that did barely signify, and by their figures Expresses our duties. He does not take away Sacrifice (for without Sacrifice no Religion) but only change it.
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Whereby we may clearly see how much more favourably God deals with us Christians than he did with the Jews, among whom certain persons had right to sacrifice,
Whereby we may clearly see how much more favourably God deals with us Christians than he did with the jews, among whom certain Persons had right to sacrifice,
and at certain places and times, whereas now those distinctions are quite taken away, every Christian being a Priest of a nobler order than that of Aaron, and not confin'd either to time or place. 2ly.
and At certain places and times, whereas now those Distinctions Are quite taken away, every Christian being a Priest of a Nobler order than that of Aaron, and not confined either to time or place. 2ly.
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And such an easie way no doubt we will well like of, who as we can object that legal Sacrifices were an insufficient expiation, can at the same time quarrel with them too for being an expensive one.
And such an easy Way no doubt we will well like of, who as we can Object that Legal Sacrifices were an insufficient expiation, can At the same time quarrel with them too for being an expensive one.
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But are our Beasts spared from the Altar think we only to glut our Tables? Hath the great God remitted them only for the sake of our other God, our Bellies? Is our devotion chang'd only to gratifie our lusts? or, shall we be content to offer up to God what costs us nothing? God did indeed once say, That He did not eat the flesh of Bulls,
But Are our Beasts spared from the Altar think we only to glut our Tables? Hath the great God remitted them only for the sake of our other God, our Bellies? Is our devotion changed only to gratify our Lustiest? or, shall we be content to offer up to God what costs us nothing? God did indeed once say, That He did not eat the Flesh of Bulls,
And thus St. Paul calls Alms, An odour of a sweet smell, A sacrifice acceptable, wellpleasing to God, Phil. 4. 18. Heb. 13. 16. And not only our Charity,
And thus Saint Paul calls Alms, an odour of a sweet smell, A sacrifice acceptable, Well-pleasing to God, Philip 4. 18. Hebrew 13. 16. And not only our Charity,
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and such, as without them, all others are but abominations to the Lord, Prov. 15. 8. Dead Carkasses, not living Sacrifices, which is the first property here required to render them acceptable.
and such, as without them, all Others Are but abominations to the Lord, Curae 15. 8. Dead Carcases, not living Sacrifices, which is the First property Here required to render them acceptable.
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If ye through the spirit do mortifie the deeds of the body, ye shall live, says our Apostle, Rom. 8. 13. 2. A living; That is, A quick and active Sacrifice? The Soul of a Christian as well as of a Man, is NONLATINALPHABET a kind of perpetual motion.
If you through the Spirit do mortify the Deeds of the body, you shall live, Says our Apostle, Rom. 8. 13. 2. A living; That is, A quick and active Sacrifice? The Soul of a Christian as well as of a Man, is a kind of perpetual motion.
And therefore those Blessed spirits, whose activity in God's service Christ proposeth to our imitation, are by the Psalmist styled, a flaming fire, active and restless for God's glory.
And Therefore those Blessed spirits, whose activity in God's service christ Proposeth to our imitation, Are by the Psalmist styled, a flaming fire, active and restless for God's glory.
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and makes his Epitaph, Vacia hic situs est, so does Saint Paul, her that lives in pleasure, That she is dead while she liveth, 1 Tim. 5. 6. And surely we may well conclude him sick in Religion whose Pulse beats slow,
and makes his Epitaph, Vacia hic situs est, so does Saint Paul, her that lives in pleasure, That she is dead while she lives, 1 Tim. 5. 6. And surely we may well conclude him sick in Religion whose Pulse beats slow,
and dead, when it ceases, and to have a name only that he lives, Rev. 3. 1. 3ly. Those things we count living that move of themselves, not like an Engine, or Automatum, Alienis mobile nervis.
and dead, when it ceases, and to have a name only that he lives, Rev. 3. 1. 3ly. Those things we count living that move of themselves, not like an Engine, or Automatum, Alienis mobile nervis.
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For as Faith is the true life of a Saint, ( The Just shall live by faith, says the Prophet, Habac. 2. 4.) so without that 'tis impossible to please God, says our Apostle, Heb. 11. 6. Our gifts will be as unacceptable without our persons as Cain's was.
For as Faith is the true life of a Saint, (The Just shall live by faith, Says the Prophet, Habakkuk 2. 4.) so without that it's impossible to please God, Says our Apostle, Hebrew 11. 6. Our Gifts will be as unacceptable without our Persons as Cain's was.
2. The Sacrifices of the Law were to be pure and separate from common use, Levit. 3. 1. and 12. 5. such our Apostle makes Christ, our Sacrifice, undefiled and separate from sinners, Heb. 7. 26. and without spot, says St. Peter, 1 Pet. 1. 19. such must ours be too, spotless, pure,
2. The Sacrifices of the Law were to be pure and separate from Common use, Levit. 3. 1. and 12. 5. such our Apostle makes christ, our Sacrifice, undefiled and separate from Sinners, Hebrew 7. 26. and without spot, Says Saint Peter, 1 Pet. 1. 19. such must ours be too, spotless, pure,
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And as we are to keep our selves unspotted from the world, Jam. 1. 27. so are we likewise to hate even the garment spotted by the flesh, Jude, v. 23. In a word, We must cleanse our selves from all filthiness of flesh and spirit ere we presume to present our selves unto God.
And as we Are to keep our selves unspotted from the world, Jam. 1. 27. so Are we likewise to hate even the garment spotted by the Flesh, U^de, v. 23. In a word, We must cleanse our selves from all filthiness of Flesh and Spirit ere we presume to present our selves unto God.
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so has it sometimes there a distinct peculiar signification both as to the Body and to the Soul. And here, according to the observation of a late excellent Annotator, the Purity of the Body is particularly designed in opposition to the Uncleannesses practised by the Gentiles and applauded by the Gnosticks; A sort of Christians,
so has it sometime there a distinct peculiar signification both as to the Body and to the Soul. And Here, according to the observation of a late excellent Annotator, the Purity of the Body is particularly designed in opposition to the Uncleannesses practised by the Gentiles and applauded by the Gnostics; A sort of Christians,
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if they might deserve that name, whose practices made the name of Christ to be abhorred by the soberer Jews. And indeed whosoever shall look into the first Chapter of this Epistle and there observe what manner of lives the Heathen Romans led, will allow this Interpretation as most pertinent to the scope of our Apostle.
if they might deserve that name, whose practices made the name of christ to be abhorred by the Soberer jews. And indeed whosoever shall look into the First Chapter of this Epistle and there observe what manner of lives the Heathen Romans led, will allow this Interpretation as most pertinent to the scope of our Apostle.
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and frequently objected to them by the Jews, who could boast, and that with some colour of truth, that their Doctrine was opposed not so much by sharp Intellectuals, as by debauch'd Morals.
and frequently objected to them by the jews, who could boast, and that with Some colour of truth, that their Doctrine was opposed not so much by sharp Intellectuals, as by debauched Morals.
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and upon the same score, detest the Religion of Christians, or rather, as he mistook it, the Wickednesses of the Gnosticks, which made the name of Christ to be evil spoken of throughout the whole World,
and upon the same score, detest the Religion of Christians, or rather, as he mistook it, the Wickednesses of the Gnostics, which made the name of christ to be evil spoken of throughout the Whole World,
and which commands every Christian to possess his vessel in sanctification and honour; there being no Vice so dishonourable to a Man as that of fleshly impurity, which turns him into a Beast, making him have as foul a Name as a Body, as loathsome a Character as a Carkass, rendring him despised by all Men,
and which commands every Christian to possess his vessel in sanctification and honour; there being no Vice so dishonourable to a Man as that of fleshly impurity, which turns him into a Beast, making him have as foul a Name as a Body, as loathsome a Character as a Carcase, rendering him despised by all Men,
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He goeth on and tells us, That her house leads to hell, and doubtless 'tis a part of it, where there is not only the stench but the heat of it, all its Attendants,
He Goes on and tells us, That her house leads to hell, and doubtless it's a part of it, where there is not only the stench but the heat of it, all its Attendants,
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whether sin or punishment, the blackness, and the flames withall being found in it. 'Tis not for this place to describe what such persons deserve and endure;
whither since or punishment, the blackness, and the flames withal being found in it. It's not for this place to describe what such Persons deserve and endure;
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Behold then what a severe Master our Lord is, who forbids his Followers shame and filth, will not suffer us to be the loathing of all the world and of our selves, enjoyning us such a purity of body as will not only save our Souls,
Behold then what a severe Master our Lord is, who forbids his Followers shame and filth, will not suffer us to be the loathing of all the world and of our selves, enjoining us such a purity of body as will not only save our Souls,
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1. Purity; I will wash my hands in Innocency, O Lord, and so will I goe to thine Altar, Psal. 26. 6. 2. Humility, implied in the very nature of the Sacrifice under the Law, which was to be destroyed by the Fire or the Knife.
1. Purity; I will wash my hands in Innocency, Oh Lord, and so will I go to thine Altar, Psalm 26. 6. 2. Humility, implied in the very nature of the Sacrifice under the Law, which was to be destroyed by the Fire or the Knife.
Humility does as it were waste and consume to nothing, makes us as an Holocaust, a whole Burnt-offering, nothing in our selves, nothing in respect of God;
Humility does as it were waste and consume to nothing, makes us as an Holocaust, a Whole Burnt-offering, nothing in our selves, nothing in respect of God;
He needs none of our Presents, we enrich him not with them ( our goods and our persons are nothing unto him ) but we benefit our selves by a just apprehension of our own emptiness and unworthiness.
He needs none of our Presents, we enrich him not with them (our goods and our Persons Are nothing unto him) but we benefit our selves by a just apprehension of our own emptiness and unworthiness.
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and with these, says he, farre litabo. If we bring our Sheep to God's Altar, and them alone, we had as good leave them behind us as an unprofitable Carriage.
and with these, Says he, Far litabo. If we bring our Sheep to God's Altar, and them alone, we had as good leave them behind us as an unprofitable Carriage.
There remains one thing more in the Text, and that is, that the Apostle here calls the Christian Sacrifice, a Reasonable Service, which seems to imply that lagal ones were in the Letter,
There remains one thing more in the Text, and that is, that the Apostle Here calls the Christian Sacrifice, a Reasonable Service, which seems to imply that lagal ones were in the letter,
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and as the Jews understood and practised them, a Service scarce Reasonable. Not that in its time it was altogether unreasonable, (For it had been commanded by God, whose Will is Man's highest Reason, as a service very fit for a carnal People;
and as the jews understood and practised them, a Service scarce Reasonable. Not that in its time it was altogether unreasonable, (For it had been commanded by God, whose Will is Man's highest Reason, as a service very fit for a carnal People;
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A solemn profession of gratitude for Mercies received, and very proper Instruments to keep them from that Idolatry, to which they were so naturally prone) but only, I say, comparatively, in opposition to the Christian way of worship which is so far above it.
A solemn profession of gratitude for mercies received, and very proper Instruments to keep them from that Idolatry, to which they were so naturally prove) but only, I say, comparatively, in opposition to the Christian Way of worship which is so Far above it.
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For the Jewish service consisted in such things as had no suitableness to the Nature of God, (For what are Bloud and Smoak to the God of Spirits?) and were but shadows of better things,
For the Jewish service consisted in such things as had no suitableness to the Nature of God, (For what Are Blood and Smoke to the God of Spirits?) and were but shadows of better things,
They did so quite defeat the End for which they were commanded, that God often professeth with Truth and anger too, that he did not command them at all;
They did so quite defeat the End for which they were commanded, that God often Professes with Truth and anger too, that he did not command them At all;
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The Sabbath was grown to be that Day of whose Rest God was most weary. It was a question which was most abominable, to see their Altars swim with Bloud,
The Sabbath was grown to be that Day of whose Rest God was most weary. It was a question which was most abominable, to see their Altars swim with Blood,
And 'tis observable that the greatest Sacrificers under the Law were mostly the greatest Sinners, being so taken up with the Ceremony, that they wholly neglected the Substance.
And it's observable that the greatest Sacrificers under the Law were mostly the greatest Sinners, being so taken up with the Ceremony, that they wholly neglected the Substance.
or with no better a retinue than those Sins aud Irregularities they did countenance, no wonder if God removed them as he did the High Places, if he cut them down as he did the Groves and stamp them to Powder like the abused Brazen Serpent, especially when he saw that the Jews rested in them,
or with no better a retinue than those Sins and Irregularities they did countenance, no wonder if God removed them as he did the High Places, if he Cut them down as he did the Groves and stamp them to Powder like the abused Brazen Serpent, especially when he saw that the jews rested in them,
and made them the only considerable thing in their Worship, as if God were to value a Man not by the greatness of his Soul but the largeness of his Ox, that his only Excellencies were his Cattle,
and made them the only considerable thing in their Worship, as if God were to valve a Man not by the greatness of his Soul but the largeness of his Ox, that his only Excellencies were his Cattle,
They thought (as Himself complains, Ps. 50. v. 13.) That He did eat the flesh of Bulls and drink the bloud of Goats ) (a ridiculous fancy Heathens had too,
They Thought (as Himself complains, Ps. 50. v. 13.) That He did eat the Flesh of Bulls and drink the blood of Goats) (a ridiculous fancy heathens had too,
as appears by Lucian, who makes himself merry with it, and 'tis not improbable but that the grosser Jews had the like) and accordingly they were made use of not only as an Attonement but as a Bribe, to pacifie the Almighty by such a vile Trick.
as appears by Lucian, who makes himself merry with it, and it's not improbable but that the grosser jews had the like) and accordingly they were made use of not only as an Atonement but as a Bribe, to pacify the Almighty by such a vile Trick.
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Heaven in their Conceipt was to be reconciled by the Vices of the Earth, by gifts to be corrupted, that so by pardoning Men's sins, he might share in them too.
Heaven in their Conceit was to be reconciled by the Vices of the Earth, by Gifts to be corrupted, that so by pardoning Men's Sins, he might share in them too.
And therefore we find that for a long time they were not commanded, but freely offered by men out of their Zeal, which alone recommended them unto God,
And Therefore we find that for a long time they were not commanded, but freely offered by men out of their Zeal, which alone recommended them unto God,
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and not any Excellency they had in their own Nature, being not good but only in respect of what was worse, (It being better to sacrifice to God than to Devils) nor otherwise than as Types of the Lamb slain from the Foundation of the World, and did therefore vanish as soon as He was once offered upon the Cross:
and not any Excellency they had in their own Nature, being not good but only in respect of what was Worse, (It being better to sacrifice to God than to Devils) nor otherwise than as Types of the Lamb slave from the Foundation of the World, and did Therefore vanish as soon as He was once offered upon the Cross:
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And as 'tis in the sight of God the best of all Sacrifices (who requires Mercy and not bruitish Oblations) so is it a most Reasonable Service, being not founded in mera voluntate imponentis, but in the Reason of the thing it self;
And as it's in the sighed of God the best of all Sacrifices (who requires Mercy and not brutish Oblations) so is it a most Reasonable Service, being not founded in Mera voluntate imponentis, but in the Reason of the thing it self;
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the Sacrifice not of a Brute Beast, but of a man endued with Reason, and withal most suitable to the Nature of God, who as He is a Spirit, will be worshipped in Spirit and in Truth:
the Sacrifice not of a Brutus Beast, but of a man endued with Reason, and withal most suitable to the Nature of God, who as He is a Spirit, will be worshipped in Spirit and in Truth:
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and as He is a most wise God, will not away with the Sacrifice of Fools, Eccles. 5. 1. But will have the Evangelical as well as the Legal Sacrifices salted with salt, our words and actions seasoned with discretion.
and as He is a most wise God, will not away with the Sacrifice of Fools, Eccles. 5. 1. But will have the Evangelical as well as the Legal Sacrifices salted with salt, our words and actions seasoned with discretion.
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so far is Christian Religion from divesting men of their reason, that it strictly requires them to be ready always to give an answer to every man that asketh them a reason of the hope that is in them;
so Far is Christian Religion from divesting men of their reason, that it strictly requires them to be ready always to give an answer to every man that asks them a reason of the hope that is in them;
1 Pet. 3. 15. Being in it it self, as 'tis easie to demonstrate, of all other the most Reasonale service; and to present God with any other worship, were but to offer strange Fire before him.
1 Pet. 3. 15. Being in it it self, as it's easy to demonstrate, of all other the most Reasonale service; and to present God with any other worship, were but to offer strange Fire before him.
And now let me bespeak you in like manner, as Naaman's Servants did their Master, 2 Kings 5. 13. If the Lord had bid us do some great thing, should we not do it? Might he not require of us as of the Jews whole Herds of Cattle,
And now let me bespeak you in like manner, as Naaman's Servants did their Master, 2 Kings 5. 13. If the Lord had bid us do Some great thing, should we not do it? Might he not require of us as of the jews Whole Herds of Cattle,
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and Woods of Spices and Incense? Nay, which is more, the Sacrifice of our Bodies in the most strict and severe Sense? He might surely as being Lord of all,
and Woods of Spices and Incense? Nay, which is more, the Sacrifice of our Bodies in the most strict and severe Sense? He might surely as being Lord of all,
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No other Bloud now to be shed, but what St. Bernard calls sanguinem animi vulnerati, that of a wounded troubled Spirit, of a broken and contrite heart.
No other Blood now to be shed, but what Saint Bernard calls sanguinem animi vulnerati, that of a wounded troubled Spirit, of a broken and contrite heart.
He will accept thy Tears for drink-offerings, and prefer thy very Fasts to meat-offerings. Thou needest not appear before thy God empty, while thou presentest thy self to him;
He will accept thy Tears for Drink offerings, and prefer thy very Fasts to Meat offerings. Thou Needest not appear before thy God empty, while thou presentest thy self to him;
than all the Beasts of the Forrest. Give the Lord thy Heart, and that will be the Fat of thy Sacrifice; As thy Charity the true fire of it, without which the Incense of thy Prayers and of thy Devotions will not smoak nor ever ascend up to Heaven;
than all the Beasts of the Forest. Give the Lord thy Heart, and that will be the Fat of thy Sacrifice; As thy Charity the true fire of it, without which the Incense of thy Prayers and of thy Devotions will not smoke nor ever ascend up to Heaven;
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nay, without which Martyrdom it self will prove a vain and insignificant oblation, and though thou shouldst give thy Body to be burnt, yet thou shouldst be nothing. In a word, give thy God thy self,
nay, without which Martyrdom it self will prove a vain and insignificant oblation, and though thou Shouldst give thy Body to be burned, yet thou Shouldst be nothing. In a word, give thy God thy self,
Thus shalt thou make him Thine, and be infinitely more thy self by being His. 'Tis like laying up Treasure in the Temple, which thereby becomes more sacred and more assured too.
Thus shalt thou make him Thine, and be infinitely more thy self by being His. It's like laying up Treasure in the Temple, which thereby becomes more sacred and more assured too.
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For to whom we yield our selves Servants to obey, his Servants we are to whom we obey, Rom. 6. 16. Our gifts here like God's must be without Repentance; nor can we recall, much less employ them to any other use, either of the World or Satan,
For to whom we yield our selves Servants to obey, his Servants we Are to whom we obey, Rom. 6. 16. Our Gifts Here like God's must be without Repentance; nor can we Recall, much less employ them to any other use, either of the World or Satan,
Let us then give him all, and that all will be our Heart and our Affections, that when we appear before him, our Souls may ascend up to him as the Angel did in the flame of the Altar, and that Flame may still be kept alive upon it, be a continual Sacrifice, such as may never cease,
Let us then give him all, and that all will be our Heart and our Affections, that when we appear before him, our Souls may ascend up to him as the Angel did in the flame of the Altar, and that Flame may still be kept alive upon it, be a continual Sacrifice, such as may never cease,
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Good and Evil were to them both alike, or rather not alike, for they preferred Evil to Good; did not only confound the Names and Nature of these things,
Good and Evil were to them both alike, or rather not alike, for they preferred Evil to Good; did not only confound the Names and Nature of these things,
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Wo unto them that call Evil good, &c. Which words seem to point to the Jews, but are indeed directly levelled at all those who remove the natural Landmarks and Boundaries of Moral Good and Evil, and they present us with these three Observations.
Woe unto them that call Evil good, etc. Which words seem to point to the jews, but Are indeed directly leveled At all those who remove the natural Landmarks and Boundaries of Moral Good and Evil, and they present us with these three Observations.
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1. That there is a Real and Natural difference between Vertue and Vice, called here Good and Evil. 2. That there always have been (and still are) such as labour to take away this Difference, Men that call Good Evil and Evil Good.
1. That there is a Real and Natural difference between Virtue and Vice, called Here Good and Evil. 2. That there always have been (and still Are) such as labour to take away this Difference, Men that call Good Evil and Evil Good.
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3. That to do so, To endeavour to alter the Nature and Property of Moral Good and Evil, is such a heinous provocation as will inevitably bring a Curse upon it. Of these in their Order. And,
3. That to do so, To endeavour to altar the Nature and Property of Moral Good and Evil, is such a heinous provocation as will inevitably bring a Curse upon it. Of these in their Order. And,
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and impatient of all natural and moral Restraints, would fain perswade themselves and all others, That nothing was in it self good or bad, that there was no such distinction in Nature,
and impatient of all natural and moral Restraints, would fain persuade themselves and all Others, That nothing was in it self good or bad, that there was no such distinction in Nature,
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and the direct way to disprove it will be to make out a real and natural Difference between moral Good and Evil; which I shall endeavour to do. 1. From the Nature of a Divine Being. 2. From our own Make and Constitution. 3. From the natural Beauty of Good and Deformity of Evil, whereof every Man's Reason is the proper Measure and Judge. 4. From such contrary Effects as must of necessity argue a Contrariety in their Causes.
and the Direct Way to disprove it will be to make out a real and natural Difference between moral Good and Evil; which I shall endeavour to do. 1. From the Nature of a Divine Being. 2. From our own Make and Constitution. 3. From the natural Beauty of Good and Deformity of Evil, whereof every Man's Reason is the proper Measure and Judge. 4. From such contrary Effects as must of necessity argue a Contrariety in their Causes.
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'Tis the Description he gives of Himself, Exodus 34. 6. The Lord, the Lord God, merciful and gracious, long suffering and abundant in Goodness and Truth.
It's the Description he gives of Himself, Exodus 34. 6. The Lord, the Lord God, merciful and gracious, long suffering and abundant in goodness and Truth.
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And were not these his essential and unalterable Properties, the Reverse of that Description might as well befit him, which were the highest Blasphemy imaginable,
And were not these his essential and unalterable Properties, the Reverse of that Description might as well befit him, which were the highest Blasphemy imaginable,
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and the Manichees needed not to have invented two distinct Principles of Good and Evil, when by the Epicurean Doctrine, these so contrary things might well enough be reconciled to one and the same Divine Being; whereas the Scripture tells us;
and the manichees needed not to have invented two distinct Principles of Good and Evil, when by the Epicurean Doctrine, these so contrary things might well enough be reconciled to one and the same Divine Being; whereas the Scripture tells us;
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Man, who was created after his Image, must of necessity resemble his Creator, and the Copy to be complete in all points, answer its Original. 2. As indeed it does.
Man, who was created After his Image, must of necessity resemble his Creator, and the Copy to be complete in all points, answer its Original. 2. As indeed it does.
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For upon this account of a natural resemblance 'tis that we are said to be Partakers of the divine Nature, and God has so wrought and woven his Image into the very frame of our being that (like Phidias his Picture in Minerva 's Shield) it can never be totally defaced without the ruine of that frame.
For upon this account of a natural resemblance it's that we Are said to be Partakers of the divine Nature, and God has so wrought and woven his Image into the very frame of our being that (like Phidias his Picture in Minerva is Shield) it can never be totally defaced without the ruin of that frame.
The continual Frights, the pale Countenances, and broken Sleeps of wicked Men do plainly argue the inward dissatisfactions of natural Conscience when they doe amiss;
The continual Frights, the pale Countenances, and broken Sleeps of wicked Men do plainly argue the inward dissatisfactions of natural Conscience when they do amiss;
Of which so apparent contrary effects no better account can be given than this, that there is something in its self so bad, that natural Conscience startles at it, and Reason abhorrs;
Of which so apparent contrary effects no better account can be given than this, that there is something in its self so bad, that natural Conscience startles At it, and Reason abhors;
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Nor is it enough to say, That such Fears proceed from a false prepossession, fomented by ignorace and custom, of God's being angry with Men for their faults, which makes them timorous;
Nor is it enough to say, That such Fears proceed from a false prepossession, fomented by ignorance and custom, of God's being angry with Men for their Faults, which makes them timorous;
The Epicureans we know have still made it their business to deliver Men of those natural Terrors by openly preaching Impiety (As the Prophet David too complains of some such Fools as denied a God,
The Epicureans we know have still made it their business to deliver Men of those natural Terrors by openly preaching Impiety (As the Prophet David too complains of Some such Fools as denied a God,
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For 'twas not in the power of all their Sophistry, assisted by Men's strong Inclinations to Profaneness and Licentiousness, to suppress and stifle those implanted Notions;
For 'twas not in the power of all their Sophistry, assisted by Men's strong Inclinations to Profaneness and Licentiousness, to suppress and stifle those implanted Notions;
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Nature and the Fear of God's wrath still prevailed against all those petty Arts. They could doe no good upon the Authors themselves, much less upon their Disciples;
Nature and the fear of God's wrath still prevailed against all those Petty Arts. They could do no good upon the Authors themselves, much less upon their Disciples;
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The stoutest Offenders to find ease must at last betake themselves to their Devotions; Their Fears still drag and hale them like unwilling Sacrifices to the Altar:
The Stoutest Offenders to find ease must At last betake themselves to their Devotions; Their Fears still drag and hale them like unwilling Sacrifices to the Altar:
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Or, if Religion cannot lay that evil Genius that haunts them, they will seek to charm it by drowning their Reason in Sensuality, which recovering it self a-fresh, grows more importunate and troublesome than ever;
Or, if Religion cannot lay that evil Genius that haunts them, they will seek to charm it by drowning their Reason in Sensuality, which recovering it self afresh, grows more importunate and troublesome than ever;
It faring with such Men as it does with drunken Malefactors, who, when those fumes of wine wherewith they strive to smother their discontents and abate the edge of their melancholy, are evaporated,
It faring with such Men as it does with drunken Malefactors, who, when those fumes of wine wherewith they strive to smother their discontents and abate the edge of their melancholy, Are evaporated,
and their sober thoughts have leisure to reflect on their Crimes, tremble at the apprehension of those Racks and Gibbets that are preparing for them.
and their Sobrium thoughts have leisure to reflect on their Crimes, tremble At the apprehension of those Racks and Gibbets that Are preparing for them.
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so is it most welcome and lovely to the innocent and vertuous, who by clearing their accompts here, secure themselves from the danger and apprehension of an afterreckoning.
so is it most welcome and lovely to the innocent and virtuous, who by clearing their accounts Here, secure themselves from the danger and apprehension of an After reckon.
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Whence is it that the most impudent, whose faces continual sinning hath hardnes against the tenderness of a blush, seek corners to hide their foulest actions? Why do they not act them without doors and in the face of the Sun with the Cynicks? or,
Whence is it that the most impudent, whose faces continual sinning hath hardness against the tenderness of a blush, seek corners to hide their Foulest actions? Why do they not act them without doors and in the face of the Sun with the Cynics? or,
why do they varnish them over with false colours? Does not Hypocrisie it self wear the mask of Piety and the mantle of Religion? Does it not still appear abroad in its garb and dress,
why do they varnish them over with false colours? Does not Hypocrisy it self wear the mask of Piety and the mantle of Religion? Does it not still appear abroad in its garb and dress,
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and though it want the substance, court the shadow of it? And when this Satan transforms it self into an Angel of light, will it not doe all it can to hide its cloven foot? Did not Vice take upon it some fair disguise,
and though it want the substance, court the shadow of it? And when this Satan transforms it self into an Angel of Light, will it not do all it can to hide its cloven foot? Did not Vice take upon it Some fair disguise,
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and with Pilate, wash their hands of it, if they cannot cleanse their consciences. Which evidently shows, that the hardest hearts have sometimes tender foreheads.
and with Pilate, wash their hands of it, if they cannot cleanse their Consciences. Which evidently shows, that the Hardest hearts have sometime tender foreheads.
But then this false apprehension can never alter the nature of the things themselves. Satan will still be a Devil, though we cloath him with a garment of light,
But then this false apprehension can never altar the nature of the things themselves. Satan will still be a devil, though we cloth him with a garment of Light,
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But how few are such monsters in comparison of the rest of mankind? And what incompetent Judges of what is vile or honourable? From these we must appeal to the general sense of sober mankind as to the true value of things.
But how few Are such monsters in comparison of the rest of mankind? And what incompetent Judges of what is vile or honourable? From these we must appeal to the general sense of Sobrium mankind as to the true valve of things.
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Did ever any rational sober Man commend another for his rudeness and debauchery? Was any man's lust and intemperance ever reckoned among his Titles of honour;
Did ever any rational Sobrium Man commend Another for his rudeness and debauchery? Was any Man's lust and intemperance ever reckoned among his Titles of honour;
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who ever yet raised Trophies to his Vices, or thought to perpetuate his Memory by the glory of them? Where was it ever known that Sobriety and Temperance, Justice or Charity, were thought the marks of reproach and infamy? Nay,
who ever yet raised Trophies to his Vices, or Thought to perpetuate his Memory by the glory of them? Where was it ever known that Sobriety and Temperance, justice or Charity, were Thought the marks of reproach and infamy? Nay,
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and while they seem to marvel at and even hate all those who refuse in a vitious compliance to run on with themselves into the same excesses of riot, they do at the same time inwardly admire and applaud them.
and while they seem to marvel At and even hate all those who refuse in a vicious compliance to run on with themselves into the same Excesses of riot, they do At the same time inwardly admire and applaud them.
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that would rather have him a drunkard than a sober man, or be gladder to meet him in a Stews than in a Church? Some possibly to shew the goodness of their wit in being able to maintain a Paradox, may extol Vice as others have done Gouts and Fevers,
that would rather have him a drunkard than a Sobrium man, or be gladder to meet him in a Stews than in a Church? some possibly to show the Goodness of their wit in being able to maintain a Paradox, may extol Vice as Others have done Gouts and Fevers,
but who, without violence to his reason, can seriously prefer it to Vertue? There cannot then be a plainer Evidence nor a more convincing Argument of the natural difference between Vertue and Vice than this, that the general sense of sober mankind, which in the judgment of Tully is the very Law of Nature, ( In genere consensio omnium gentium lex naturoe putanda est ) immediately approves the one as honourable,
but who, without violence to his reason, can seriously prefer it to Virtue? There cannot then be a plainer Evidence nor a more convincing Argument of the natural difference between Virtue and Vice than this, that the general sense of Sobrium mankind, which in the judgement of Tully is the very Law of Nature, (In genere consensio omnium gentium lex naturoe putanda est) immediately approves the one as honourable,
And thus from these two Passions of Fear and Shame, the real difference between moral Good and Evil is demonstrable, which being found in us, not as Christians,
And thus from these two Passion of fear and Shame, the real difference between moral Good and Evil is demonstrable, which being found in us, not as Christians,
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This Christ calls the eye of the understanding, and the light that is in us, Matt. 6. 23. Nazianzen, NONLATINALPHABET, a domestick impartial Judge of Good and Evil;
This christ calls the eye of the understanding, and the Light that is in us, Matt. 6. 23. Nazianzen,, a domestic impartial Judge of Good and Evil;
The measures then of Good and Evil are to be taken from that proportion or disproportion they bear to this prime Canon, which like a direct Line does at the same time shew what is streight and what is crooked by its application thereunto;
The measures then of Good and Evil Are to be taken from that proportion or disproportion they bear to this prime Canon, which like a Direct Line does At the same time show what is straight and what is crooked by its application thereunto;
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so is it as impossible too for natural reason to be deceived in matters which are within its proper verge and cognizance. One man's judgment may perhaps vary from another's in determining what kind of external beauty were best,
so is it as impossible too for natural reason to be deceived in matters which Are within its proper verge and cognizance. One Man's judgement may perhaps vary from another's in determining what kind of external beauty were best,
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but 'tis hard for any Man to persuade himself that deformity is beauty, or that Thersites was a more gracefull person than Achilles, as Homer describes them.
but it's hard for any Man to persuade himself that deformity is beauty, or that Thersites was a more graceful person than Achilles, as Homer describes them.
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And therefore the Philosopher said, 'twas the question of a blind man to ask what was beauty? because 'tis such a thing as every man must needs see and know that has his eyes about him.
And Therefore the Philosopher said, 'twas the question of a blind man to ask what was beauty? Because it's such a thing as every man must needs see and know that has his eyes about him.
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The same may be said of Vertue and Vice, whose beauty or deformity consists in that proportion or disproportion each of them bear to a man's natural Reason.
The same may be said of Virtue and Vice, whose beauty or deformity consists in that proportion or disproportion each of them bear to a Man's natural Reason.
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And 'twere no less than a contradiction to say, that God should give him such discerning and electing faculties as Reason and Will where there should be no difference at all between those things it were to judge of or chuse.
And 'twere no less than a contradiction to say, that God should give him such discerning and electing faculties as Reason and Will where there should be no difference At all between those things it were to judge of or choose.
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and sets Reason as a competent Judge to decide all moral Controversies, which by her first seeds of light manifestly discovers an honourable beauty in goodness,
and sets Reason as a competent Judge to decide all moral Controversies, which by her First seeds of Light manifestly discovers an honourable beauty in Goodness,
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and consequently in truth and veracity, there follows anatural rapport or relation between the truth of things themselves and our understandings which are perfected by it and cannot chuse but hate a Lye as soon as they discover it,
and consequently in truth and veracity, there follows anatural rapport or Relation between the truth of things themselves and our understandings which Are perfected by it and cannot choose but hate a Lie as soon as they discover it,
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as a cheat put upon them, and an abuse to Nature which has given Men language for no other use and purpose but to express the reality of their conceptions suitable to the things themselves, at least as they are apprehended;
as a cheat put upon them, and an abuse to Nature which has given Men language for no other use and purpose but to express the reality of their conceptions suitable to the things themselves, At least as they Are apprehended;
and they who abuse the credit of others do as much as in them lies destroy all commerce among men, by weakning that fidelity which entertains and supports it:
and they who abuse the credit of Others do as much as in them lies destroy all commerce among men, by weakening that Fidis which entertains and supports it:
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which is the reason why Lyars are so hated and scorned by all mankind, and that even they who know themselves to be so, are so angry with all that call them by that name, that many times they will not be satisfied without washing off that reproach with the bloud of the Reproachers.
which is the reason why Liars Are so hated and scorned by all mankind, and that even they who know themselves to be so, Are so angry with all that call them by that name, that many times they will not be satisfied without washing off that reproach with the blood of the Reproachers.
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as disobedience to natural and civil Parents, injustice, cruelty, ingratitude, and shew in what a direct opposition they stand to and are condemned by nature too;
as disobedience to natural and civil Parents, injustice, cruelty, ingratitude, and show in what a Direct opposition they stand to and Are condemned by nature too;
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but I proceed to the last argument or reason of the natural difference between moral good and evil, which I shall fetch from the prime design of Nature, viz. 4. Self-preservation.
but I proceed to the last argument or reason of the natural difference between moral good and evil, which I shall fetch from the prime Design of Nature, viz. 4. Self-preservation.
whether the symmetry of Passions in the meek, their freedome from the rage of them, with that admirable harmony and sweetness of content, do not by making them chearfull, render them healthy too.
whither the symmetry of Passion in the meek, their freedom from the rage of them, with that admirable harmony and sweetness of content, do not by making them cheerful, render them healthy too.
For what are the fruits of Intemperance but Collicks, Surfeits, Aches, and the like? Who hath woe and sorrow, redness of eyes, contention and wounds ▪ but the Drunkard? What vast expence doth the Glutton put himself to, not to allay his hunger,
For what Are the fruits of Intemperance but Colics, Surfeits, Aches, and the like? Who hath woe and sorrow, redness of eyes, contention and wounds ▪ but the Drunkard? What vast expense does the Glutton put himself to, not to allay his hunger,
how much is he at to oppress it? And how does he many times pay more than one Farm for a Fever? And yet when all this is done, the best that can be expected is, that the feast must be fasted of.
how much is he At to oppress it? And how does he many times pay more than one Farm for a Fever? And yet when all this is done, the best that can be expected is, that the feast must be fasted of.
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and it shall cost as much to remove the Surfeit as to procure it, and yet after all this charge and trouble the Man can scarce hope to be so well as he was before it;
and it shall cost as much to remove the Surfeit as to procure it, and yet After all this charge and trouble the Man can scarce hope to be so well as he was before it;
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such enemies are Vices to our health, and they are no less to our reason. For whereas Vertues improve our understandings by subduing our lusts and moderating our passions;
such enemies Are Vices to our health, and they Are no less to our reason. For whereas Virtues improve our understandings by subduing our Lustiest and moderating our passion;
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And were it not so, were not the opposition here very natural, I know not how natural Men, without any help of divine Revelation should by the mere Light of their reason be able so clearly to discern and so exactly to make it out as some of them have done.
And were it not so, were not the opposition Here very natural, I know not how natural Men, without any help of divine Revelation should by the mere Light of their reason be able so clearly to discern and so exactly to make it out as Some of them have done.
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A task well performed by Tully in his Offices, Et de finibus bonorum & malorum, wherein the several bounds of moral good and evil are so precisely set out (as they have been by some ancient Philosophers, especially Aristotle ) that Reason and Scripture do herein little differ;
A task well performed by Tully in his Offices, Et de finibus Bonorum & malorum, wherein the several bounds of moral good and evil Are so precisely Set out (as they have been by Some ancient Philosophers, especially Aristotle) that Reason and Scripture do herein little differ;
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And therefore the same Father, in his Book De Testimonio Animae, draws such a plain Confession of these Truths from a Heathen Soul, that he wonders how a thing not Christian should have so much Christianity as to rejoyce at good actions,
And Therefore the same Father, in his Book De Testimony Spirits, draws such a plain Confessi of these Truths from a Heathen Soul, that he wonders how a thing not Christian should have so much Christianity as to rejoice At good actions,
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Nec multum referre an à Deo formata sit Animae conscientia an à literis Dei, that the difference is little between the Book of the Law and the Conscience of a Man. Some Principles of Law breathed into us with our Soul being so manifest, that they are seen by their own light,
Nec multum refer an à God formata sit Spirits conscientia nias à literis Dei, that the difference is little between the Book of the Law and the Conscience of a Man. some Principles of Law breathed into us with our Soul being so manifest, that they Are seen by their own Light,
and Ephes. 5. 12. mentions other things done by them in secret, which 'twas a shame to name, that is, such as were in the very Nature and Constitution of them shamefull:
and Ephesians 5. 12. mentions other things done by them in secret, which 'twas a shame to name, that is, such as were in the very Nature and Constitution of them shameful:
and to shew the difference of such things to be natural, he appeals in a certain case to the Judgment of Nature, 1 Cor. 11. 14. Doth not even nature it self teach you? (not general custome as Grotius there, the word NONLATINALPHABET refuseth that interpretation,
and to show the difference of such things to be natural, he appeals in a certain case to the Judgement of Nature, 1 Cor. 11. 14. Does not even nature it self teach you? (not general custom as Grotius there, the word Refuseth that Interpretation,
and the learned Salmasius clearly confutes it.) And our Lord himself doth the same too, Luke 12. 57. Why even of your selves judge ye not what is right? As if he should have said, you need go no further than your selves to learn your Duty, your own Reason is able to tell you what is right and what not.
and the learned salmasius clearly confutes it.) And our Lord himself does thee same too, Lycia 12. 57. Why even of your selves judge you not what is right? As if he should have said, you need go no further than your selves to Learn your Duty, your own Reason is able to tell you what is right and what not.
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For should Governors be as bad as they who broach this Doctrine are and would have them to be, what a strange Rule should Mankind have to go by? And if publick Interest were to be the Measure and Standard of Good and Evil, when that should alter (as nothing is more variable) what is now a Vertue, might perhaps in a short time become a Vice,
For should Governors be as bad as they who broach this Doctrine Are and would have them to be, what a strange Rule should Mankind have to go by? And if public Interest were to be the Measure and Standard of Good and Evil, when that should altar (as nothing is more variable) what is now a Virtue, might perhaps in a short time become a Vice,
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and yet these, if they have the publick Seal upon them, shall be as good and binding as the best that ever were established in the opinion of these Promoters of a moral Indifferency;
and yet these, if they have the public Seal upon them, shall be as good and binding as the best that ever were established in the opinion of these Promoters of a moral Indifferency;
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They take it for granted that there are such things as Vertue and Vice, and add Rewards and Punishments to invite or deterr us from what naturally we are prone or averse to,
They take it for granted that there Are such things as Virtue and Vice, and add Rewards and Punishments to invite or deter us from what naturally we Are prove or averse to,
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The latter so congenial to us, that Moses and other Legislators have thought it superfluous to order any Punishment for parricide, imagining none could be so unnatural as to commit it.
The latter so congenial to us, that Moses and other Legislators have Thought it superfluous to order any Punishment for Parricide, imagining none could be so unnatural as to commit it.
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Utilitas prope justi mater & aequi, though in some sense very commendable, (for all Laws should aim at the publick good, without which they should be no better than Snares and Traps) yet in that wherein some take it, 'tis in no wise tolerable;
Utilitas Prope Justi mater & Aequi, though in Some sense very commendable, (for all Laws should aim At the public good, without which they should be no better than Snares and Traps) yet in that wherein Some take it, it's in no wise tolerable;
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Their meaning by it being in short this, that there is no Interest but what is merely secular, that Vertue and Vice are in themselves insignificant things, to be taken up or laid down as they are subservient to politick Ends;
Their meaning by it being in short this, that there is no Interest but what is merely secular, that Virtue and Vice Are in themselves insignificant things, to be taken up or laid down as they Are subservient to politic Ends;
As if God and Nature were to stoop to Mammon, or that the distance between Honestum and Utile were so irreconcileable, that 'twere impossible for them to meet together.
As if God and Nature were to stoop to Mammon, or that the distance between Honesty and Utile were so Irreconcilable, that 'twere impossible for them to meet together.
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An Error as old as Tully's Days, which he complains of and confutes, which excellently serves the turns of loose men, who cannot better defame and exterminate Morality than by persuading the World 'tis an useless thing,
an Error as old as Tully's Days, which he complains of and confutes, which excellently serves the turns of lose men, who cannot better defame and exterminate Morality than by persuading the World it's an useless thing,
and therefore decry it in all others, especially them who are to make Laws and see them executed, who if they should be vertuous must of necessity shame and punish all those who resolve to be vitious.
and Therefore decry it in all Others, especially them who Are to make Laws and see them executed, who if they should be virtuous must of necessity shame and Punish all those who resolve to be vicious.
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But could these men once persuade Legislators, that just and unjust were things indifferent and alterable at their pleasure, they would no doubt at last as easily persuade themselves too that obedience,
But could these men once persuade Legislators, that just and unjust were things indifferent and alterable At their pleasure, they would no doubt At last as Easily persuade themselves too that Obedience,
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What disorder and confusion this one Principle would introduce into the World, that Vertue and Vice were founded only in humane Constitutions and politick Interest,
What disorder and confusion this one Principle would introduce into the World, that Virtue and Vice were founded only in humane Constitutions and politic Interest,
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For the very enjoyning of Fraud and Rapine, Perjury and breach of Trust doth apparently destroy the greatest End of Government, which is to preserve men in their Rights against the Encroachments of Fraud and Violence.
For the very enjoining of Fraud and Rapine, Perjury and breach of Trust does apparently destroy the greatest End of Government, which is to preserve men in their Rights against the Encroachments of Fraud and Violence.
And this End being destroyed, humane Societies would immediately fly in pieces, and men would necessarily fall into a state of War. Which plainly shows that Vertue and Vice are not Arbitrary things,
And this End being destroyed, humane Societies would immediately fly in Pieces, and men would necessarily fallen into a state of War. Which plainly shows that Virtue and Vice Are not Arbitrary things,
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but that there is a natural immutable and eternal Reason for that we call moral Good, and against that we call moral Evil. God has established these things upon as firm and solid a Basis,
but that there is a natural immutable and Eternal Reason for that we call moral Good, and against that we call moral Evil. God has established these things upon as firm and solid a Basis,
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And therefore what Tertullian Ironically said of the Roman Senate, that would not allow Christ a Room among their Gods at the Instance and recommendation of Tiberius; Nisi homini Deus placuerit, Deus non erit;
And Therefore what Tertullian Ironically said of the Roman Senate, that would not allow christ a Room among their God's At the Instance and recommendation of Tiberius; Nisi Homini Deus placuerit, Deus non erit;
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2. But besides these there is another sort of men, who not content to make Good and Evil indifferent, are so wickedly partial as to prefer Evil to Good. These are all practical Epicureans, who set up Anti-tables in opposition to those of God and Nature, live as if they aimed at being scandalous as well as vitious,
2. But beside these there is Another sort of men, who not content to make Good and Evil indifferent, Are so wickedly partial as to prefer Evil to Good. These Are all practical Epicureans, who Set up Anti-tables in opposition to those of God and Nature, live as if they aimed At being scandalous as well as vicious,
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and loved the Guilt as well as the Pleasures of Sin, that give all the reputation they can to Vice, which is the natural Reward of Vertue, decry all Goodness in themselves and others,
and loved the Gilded as well as the Pleasures of since, that give all the reputation they can to Vice, which is the natural Reward of Virtue, decry all goodness in themselves and Others,
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Such are all they who as St. Paul says, glory in their shame, Quorum novissima voluptus infamia est (the Character which the Roman Historian gives of a prodigious Impiety) that boast of their Infamy;
Such Are all they who as Saint Paul Says, glory in their shame, Quorum novissima voluptus infamia est (the Character which the Roman Historian gives of a prodigious Impiety) that boast of their Infamy;
and bring it forth into open view like Agrippa and Bernice in the Acts, NONLATINALPHABET, with much Pomp and State, glorying as much in the Scars they receive in Satan's service as ever St. Paul did in the Marks of the Lord Jesus,
and bring it forth into open view like Agrippa and Bernice in the Acts,, with much Pomp and State, glorying as much in the Scars they receive in Satan's service as ever Saint Paul did in the Marks of the Lord jesus,
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And doubtless many, to avoid the Imputation of Temperance, and the Scandal of a singular and affected Sobriety, labour all they can to be thought more wicked than sometimes they are.
And doubtless many, to avoid the Imputation of Temperance, and the Scandal of a singular and affected Sobriety, labour all they can to be Thought more wicked than sometime they Are.
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and wholly to subdue their own Consciences, unless they may shame and baffle all Goodness out of those of other men, by setting off Vice with all Lustre and Advantage that possibly may recommend it to their esteem;
and wholly to subdue their own Consciences, unless they may shame and baffle all goodness out of those of other men, by setting off Vice with all Lustre and Advantage that possibly may recommend it to their esteem;
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while on the other side they labour as much to put Vertue out of countenance and render it unfashionable and ridiculous, by the antick Dress they give it, cloathing it,
while on the other side they labour as much to put Virtue out of countenance and render it unfashionable and ridiculous, by the antic Dress they give it, clothing it,
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Job expresly calls it a rebelling against the light, the Light of Nature, ch. 24. ver. 13. A Sin in some measure against the Holy Ghost too, (all natural as well as revealed Light being from Him) especially when it is done out of that reprobate or injudicious mind Heathens were given up to, who held the truth in unrighteousness;
Job expressly calls it a rebelling against the Light, the Light of Nature, changed. 24. ver. 13. A since in Some measure against the Holy Ghost too, (all natural as well as revealed Light being from Him) especially when it is done out of that Reprobate or injudicious mind heathens were given up to, who held the truth in unrighteousness;
i. e. did by their wicked lives and conversations, so imprison those common notices of God and Morality, which naturally shined in ▪ their Understandings, that they could no more appear or come forth than men that are shut up close Prisoners in a dark Dungeon.
i. e. did by their wicked lives and conversations, so imprison those Common notices of God and Morality, which naturally shined in ▪ their Understandings, that they could no more appear or come forth than men that Are shut up close Prisoners in a dark Dungeon.
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This was the great Crime of the Heathen World, and for this Cause God gave them up to vile Affections to be directed by such a crooked Rule as they had framed to themselves,
This was the great Crime of the Heathen World, and for this Cause God gave them up to vile Affections to be directed by such a crooked Rule as they had framed to themselves,
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And therefore Christians, who besides the Natural and Mosaical, have the glorious Light of the Gospel to direct them as to the Measure of Good and Evil, must needs be much more inexcusable,
And Therefore Christians, who beside the Natural and Mosaical, have the glorious Light of the Gospel to Direct them as to the Measure of Good and Evil, must needs be much more inexcusable,
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For how many Heathens were there, who if they should now appear on the Stage of the World, would shame most Christians of it? What Justice, Temperance, Frugality, Conscience of Oaths and Promises, Severity and Strictness of Life among them? and what Injustice, Intemperance, Prodigality, Falseness and Universal Depravation of Manners among these? Certainly if our Righteousness exceed not theirs, We shall in no wise enter into the Kingdom of Heaven;
For how many heathens were there, who if they should now appear on the Stage of the World, would shame most Christians of it? What justice, Temperance, Frugality, Conscience of Oaths and Promises, Severity and Strictness of Life among them? and what Injustice, Intemperance, Prodigality, Falseness and Universal Depravation of Manners among these? Certainly if our Righteousness exceed not theirs, We shall in no wise enter into the Kingdom of Heaven;
if it fulfill the Law, judge thee who by the Letter and Circumcision dost transgress the Law, said St. Paul to the Jews? Let every Christian make particular Application to himself,
if it fulfil the Law, judge thee who by the letter and Circumcision dost transgress the Law, said Saint Paul to the jews? Let every Christian make particular Application to himself,
It were to be wisht that many Christians were but as good as some Heathens were, that they would at least follow Nature (the Dictates of natural Reason) their Errours would be fewer, and their Accompt less;
It were to be wished that many Christians were but as good as Some heathens were, that they would At least follow Nature (the Dictates of natural Reason) their Errors would be fewer, and their Account less;
and he that well studies this Book and is learned in it, may not despair of taking a higher Degree of perfection in the School of Christ, Christianity being nothing else but Nature refined and exalted,
and he that well studies this Book and is learned in it, may not despair of taking a higher Degree of perfection in the School of christ, Christianity being nothing Else but Nature refined and exalted,
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The NONLATINALPHABET or Rule that marks out Vertue from its neighbouring Vice being not so plain in every place as to chalk out exactly, to this point thou may'st come and no farther;
The or Rule that marks out Virtue from its neighbouring Vice being not so plain in every place as to chalk out exactly, to this point thou Mayest come and no farther;
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And yet we find nothing so common, and the moralists Observation most true, — Pauci dignoscere possunt vera bona atque illis multum diversa — For while some look upon these things through such false Glasses as do alter their shape and proportion,
And yet we find nothing so Common, and the moralists Observation most true, — Pauci dignoscere possunt vera Bona atque illis multum diversa — For while Some look upon these things through such false Glasses as do altar their shape and proportion,
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'Tis hard to know things that are excellent, NONLATINALPHABET as the Apostle's word is, Phil. 1. 10. things that differ, especially men being willing to believe all lawfull that gratifies their vitious humour and inclination.
It's hard to know things that Are excellent, as the Apostle's word is, Philip 1. 10. things that differ, especially men being willing to believe all lawful that gratifies their vicious humour and inclination.
And this was it which rendred the Heathen Divinity so plausible to the World, and the vile Doctrines of Gnosticks to loose Christians, that it brought in such Shoals of Proselytes to them.
And this was it which rendered the Heathen Divinity so plausible to the World, and the vile Doctrines of Gnostics to lose Christians, that it brought in such Shoals of Proselytes to them.
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or in the Language of the Apostle, give me Senses Exercis'd to discern Good and Evil. And while we thus beg God's Light and Direction, let us as Christ bids us, make our Eye good and single, by clearing it from all carnal prejudice,
or in the Language of the Apostle, give me Senses Exercised to discern Good and Evil. And while we thus beg God's Light and Direction, let us as christ bids us, make our Eye good and single, by clearing it from all carnal prejudice,
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and that Dust and Filth which Satan and the World cast into it, still rubbing and polishing natural Truths, that they may shine out brighter and continually blowing up these Sparks into a flame.
and that Dust and Filth which Satan and the World cast into it, still rubbing and polishing natural Truths, that they may shine out Brighter and continually blowing up these Sparks into a flame.
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That so the Curse of the Text may be turned into a Blessing, and the Seeds of moral Vertue well cultivated here, may yield us the Fruit of a blessed Immortality hereafter;
That so the Curse of the Text may be turned into a Blessing, and the Seeds of moral Virtue well cultivated Here, may yield us the Fruit of a blessed Immortality hereafter;
