WHich words giving us a brief account of a Sermon preached by St. Paul, concerning the Faith in Christ, to Felix the Roman Governour of Judea; in them we may observe, 1. The manner of the Apostle's preaching, He reasoned. 2. Those points of the Christian Faith about which he reasoned;
WHich words giving us a brief account of a Sermon preached by Saint Paul, Concerning the Faith in christ, to Felix the Roman Governor of Judea; in them we may observe, 1. The manner of the Apostle's preaching, He reasoned. 2. Those points of the Christian Faith about which he reasoned;
that no Man can be persuaded to abandon his Favourite Sin, till he be indeed convinced, that 'twill be an evil and a bitter thing, to hold any longer fellowship with it.
that no Man can be persuaded to abandon his Favourite since, till he be indeed convinced, that it'll be an evil and a bitter thing, to hold any longer fellowship with it.
he first endeavour'd to open their Eyes, and to turn them from Darkness to Light; to convince them, both of Sin and of Duty, by solid uncontrollable Arguments;
he First endeavoured to open their Eyes, and to turn them from Darkness to Light; to convince them, both of since and of Duty, by solid uncontrollable Arguments;
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and therefore the method he here used, in order to the Conversion of Felix. I therefore humbly crave leave in imitation of our Apostle, briefly to reason with you, concerning Righteousness, Temperance, and Judgment to come;
and Therefore the method he Here used, in order to the Conversion of Felix. I Therefore humbly crave leave in imitation of our Apostle, briefly to reason with you, Concerning Righteousness, Temperance, and Judgement to come;
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whether it be that which we owe to all Men indifferently, (as all common Offices of Humanity,) or to some in special, by virtue of that particular Relation in which we stand to them (as Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour:
whither it be that which we owe to all Men indifferently, (as all Common Offices of Humanity,) or to Some in special, by virtue of that particular Relation in which we stand to them (as Tribute to whom Tribute is due, Custom to whom Custom, fear to whom fear, Honour to whom Honour:
This being the Sum of the Righteousness here meant, how easie a matter is it to reason about it? To demonstrate, that it is not only highly becoming us, but our necessary Duty;
This being the Sum of the Righteousness Here meant, how easy a matter is it to reason about it? To demonstrate, that it is not only highly becoming us, but our necessary Duty;
for however they transgress it in their dealing with others, yet when their own Rights are concern'd, they always expect, that others should observe it toward themselves.
for however they transgress it in their dealing with Others, yet when their own Rights Are concerned, they always expect, that Others should observe it towards themselves.
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Are we willing to be wrong'd our selves? Are we content to fall a Sacrifice to another Man's Revenge or Ambition? Do we desire to be trampled in the Dirt, by those that are greater and stronger than we are? Would we be fraudulently circumvented in our Contracts? Would we be blacken'd by false defamatory Reports? Would we take it well to have our innocent Words and Actions wrested to a mischievous construction? In a word;
are we willing to be wronged our selves? are we content to fallen a Sacrifice to Another Man's Revenge or Ambition? Do we desire to be trampled in the Dirt, by those that Are greater and Stronger than we Are? Would we be fraudulently circumvented in our Contracts? Would we be blackened by false defamatory Reports? Would we take it well to have our innocent Words and Actions wrested to a mischievous construction? In a word;
or undermine the Estate, or either openly or secretly wound the Reputation of our Neighbour? With what reason can we take that Liberty to our selves, which we deny to others, who may lay as good a claim to it as we can? As if we our selves only were free from all Duty to others,
or undermine the Estate, or either openly or secretly wound the Reputation of our Neighbour? With what reason can we take that Liberty to our selves, which we deny to Others, who may lay as good a claim to it as we can? As if we our selves only were free from all Duty to Others,
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now would we contrive our own advantage, how can we do it more effectually, than by an exact observation of the Rules of Righteousness? That we are hereby raised to a conformity to God himself, whose Image mainly consists in Righteousness, and true Holiness;
now would we contrive our own advantage, how can we do it more effectually, than by an exact observation of the Rules of Righteousness? That we Are hereby raised to a conformity to God himself, whose Image mainly consists in Righteousness, and true Holiness;
as to place our happiness in the poor, little, sensual enjoyments of this World; yet nothing certainly is more highly conducible thereunto, than the exercise of Justice.
as to place our happiness in the poor, little, sensual enjoyments of this World; yet nothing Certainly is more highly conducible thereunto, than the exercise of justice.
But the daily practice of the World assures us, That the generality of Mankind make our dealing with them the Standard of their carriage towards us again.
But the daily practice of the World assures us, That the generality of Mankind make our dealing with them the Standard of their carriage towards us again.
I might also shew, how Righteousness exalteth a Nation, (in the prosperity of which, the welfare of every private person is bound up) how Societies are firmly cemented and establish'd by it;
I might also show, how Righteousness Exalteth a nation, (in the Prosperity of which, the welfare of every private person is bound up) how Societies Are firmly cemented and established by it;
Have we not all one Father? Hath not one God created us? Why then do we deal treacherously every Man against his Brother? And St. Paul thought us sufficiently obliged to speak the truth every one to his Neighbour,
Have we not all one Father? Hath not one God created us? Why then do we deal treacherously every Man against his Brother? And Saint Paul Thought us sufficiently obliged to speak the truth every one to his Neighbour,
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The Learned and the Ignorant, the Rich and the Poor, the Base and the Honourable, they are all of the same ancient Family, derive their Pedigree from the same common Parents.
The Learned and the Ignorant, the Rich and the Poor, the Base and the Honourable, they Are all of the same ancient Family, derive their Pedigree from the same Common Parents.
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What tho one be a younger, another an elder Brother? Tho one hath a more liberal, another a more scant Portion of this World's Goods? Yet should we not still remember that we are Brethren,
What though one be a younger, Another an elder Brother? Tho one hath a more liberal, Another a more scant Portion of this World's Goods? Yet should we not still Remember that we Are Brothers,
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But if these Reasons should be of little force with any Man, there is one Argument still behind, that will undoubtedly be prevalent with all those, who are not so absurd,
But if these Reasons should be of little force with any Man, there is one Argument still behind, that will undoubtedly be prevalent with all those, who Are not so absurd,
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And tho the Jews were generally so disingenuous and ill-natur'd, that God in some Cases, meerly for the hardness of their Hearts, made them some Allowances;
And though the jews were generally so disingenuous and Ill-natured, that God in Some Cases, merely for the hardness of their Hearts, made them Some Allowances;
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and in order thereunto, hath more fully reveal'd our Duty, and brought Life and Immortality to light, the more powerfully to engage us to the performance of it;
and in order thereunto, hath more Fully revealed our Duty, and brought Life and Immortality to Light, the more powerfully to engage us to the performance of it;
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so far is our Saviour from giving us a License, to do the least Hurt to such as these, that he peremptorily commands us, to return them all manner of Good, for all manner of Evil:
so Far is our Saviour from giving us a License, to do the least Hurt to such as these, that he peremptorily commands us, to return them all manner of Good, for all manner of Evil:
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As while he lived, he continually went about doing Good to an ungrateful World, and at last, freely gave his Life for those who with violent hands took it away;
As while he lived, he continually went about doing Good to an ungrateful World, and At last, freely gave his Life for those who with violent hands took it away;
yet when it once swells too big, and stretches beyond those Bounds that Nature hath assign'd it, nothing is more destructive to the Parent that breeds it;
yet when it once Swells too big, and stretches beyond those Bounds that Nature hath assigned it, nothing is more destructive to the Parent that breeds it;
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a Crust of dry Bread, and a Sup of cold Water, when sawc'd with Hunger and Thirst, are more delicious than the Banquets of Cleopatra, to a gorg'd Stomach.
a Crust of dry Bred, and a Sup of cold Water, when sauced with Hunger and Thirst, Are more delicious than the Banquets of Cleopatra, to a gorged Stomach.
It darkens the Mind, and enslaves the Will; it dethrones Reason, and exalts Passion; it softens, debases, and impoverishes the Spirit, and renders us wholly unfit for manly Undertakings;
It darkens the Mind, and enslaves the Will; it dethrones Reason, and exalts Passion; it softens, debases, and impoverishes the Spirit, and renders us wholly unfit for manly Undertakings;
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And yet, 3. By the pure Religion, and undefil'd, which we all profess, we are more strongly oblig'd to cleanse our selves from all filthiness of the Flesh,
And yet, 3. By the pure Religion, and undefiled, which we all profess, we Are more strongly obliged to cleanse our selves from all filthiness of the Flesh,
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And therefore he hath not only caution'd us against Surfeiting and Drunkenness, (the grosser acts of Intemperance) but hath assur'd us, that he will own none for his Votaries, who do not crucifie the Flesh, together with its Affections and Lusts. Nor will it suffice,
And Therefore he hath not only cautioned us against Surfeiting and drunkenness, (the grosser acts of Intemperance) but hath assured us, that he will own none for his Votaries, who do not crucify the Flesh, together with its Affections and Lusts. Nor will it suffice,
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Nor are we more strongly oblig'd to this by the Precepts of our Religion, than we are, In the second place, by its exceeding great and precious Promises, which are given us to this very end, That by them we may be made partakers of a Divine Nature, having escaped the Pollution that is in the World through Lust.
Nor Are we more strongly obliged to this by the Precepts of our Religion, than we Are, In the second place, by its exceeding great and precious Promises, which Are given us to this very end, That by them we may be made partakers of a Divine Nature, having escaped the Pollution that is in the World through Lust.
much less any intemperate Cups, or unclean Embraces, to entertain the Voluptuary with. Such are the Joys above, as mainly consist in the Vision of God;
much less any intemperate Cups, or unclean Embraces, to entertain the Voluptuary with. Such Are the Joys above, as mainly consist in the Vision of God;
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but what is as opposite to his own Inclinations, as Light to Darkness? No, the presence of the infinitely blessed Being would fill such a Soul with Confusion and Horrour,
but what is as opposite to his own Inclinations, as Light to Darkness? No, the presence of the infinitely blessed Being would fill such a Soul with Confusion and Horror,
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But if we are so far bewitch'd with Sensuality, as not to be disenchanted by such calm and gentle Reasoning, 'tis high time to proceed to that which is more loud and thundering,
But if we Are so Far bewitched with Sensuality, as not to be disenchanted by such Cam and gentle Reasoning, it's high time to proceed to that which is more loud and thundering,
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That the Doctrine of a Judgment to come is no cunningly devis'd Fable, we may be undoubtedly assur'd, (if we can be so of any thing) and that both by Reason and Revelation.
That the Doctrine of a Judgement to come is not cunningly devised Fable, we may be undoubtedly assured, (if we can be so of any thing) and that both by Reason and Revelation.
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And Thirdly, We are infallibly assur'd of it by Divine Revelation. First, The Doctrine of a future Judgment is by God himself impress'd upon our Minds,
And Thirdly, We Are infallibly assured of it by Divine Revelation. First, The Doctrine of a future Judgement is by God himself impressed upon our Minds,
He that will not be at the pains to peruse the Authors themselves, may find many of their Testimonies collected, by St. Clemens of Alexandria, Justin Martyr, Eusebius, and others.
He that will not be At the pains to peruse the Authors themselves, may find many of their Testimonies collected, by Saint Clemens of Alexandria, Justin Martyr, Eusebius, and Others.
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for if it were, how came it to pass, that the most rude and uninstructed Nations in the World have been ever possess'd with it? That the barbarous Indians, and the salvage Americans, had a prenotion of Rewards and Punishments in another World, we cannot so much as question,
for if it were, how Come it to pass, that the most rude and uninstructed nations in the World have been ever possessed with it? That the barbarous Indians, and the salvage Americans, had a prenotion of Rewards and Punishments in Another World, we cannot so much as question,
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And by whom was he taught, who first taught it to others? And if it took not its Original from Institution, 'twill yet appear more highly credible, that 'tis by the God of Nature interwoven with the very Essence of our Souls; in that,
And by whom was he taught, who First taught it to Others? And if it took not its Original from Institution, it'll yet appear more highly credible, that it's by the God of Nature interwoven with the very Essence of our Souls; in that,
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or in the solitary Wilderness, without any Witness but God and their own Consciences, cannot reflect upon their Sins without Fear and Regret? They are in no danger of any earthly Tribunal;
or in the solitary Wilderness, without any Witness but God and their own Consciences, cannot reflect upon their Sins without fear and Regret? They Are in no danger of any earthly Tribunal;
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what then can they dread but the Judgment of Heaven? Whence is it, that those persons, whose very name is a Terrour to evil doers, in case they themselves do evil, do often become a Terrour to themselves? Whom do they fear? To whom are they accountable? But to him only who is higher than the Highest, who will judge the Great and the Small, the Strong and the Weak, without respect of Persons.
what then can they dread but the Judgement of Heaven? Whence is it, that those Persons, whose very name is a Terror to evil doers, in case they themselves do evil, do often become a Terror to themselves? Whom do they Fear? To whom Are they accountable? But to him only who is higher than the Highest, who will judge the Great and the Small, the Strong and the Weak, without respect of Persons.
and hale them to the Bar, and pronounce that Sentence against them here, that shall hereafter be pronounc'd by Christ himself in the General Assembly of the whole World.
and hale them to the Bar, and pronounce that Sentence against them Here, that shall hereafter be pronounced by christ himself in the General Assembly of the Whole World.
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From all which it plainly appears, That the Notion of a Judgment to come, is not the product of Superstition or Credulity, of a feminine Understanding, or an abus'd Phancy;
From all which it plainly appears, That the Notion of a Judgement to come, is not the product of Superstition or Credulity, of a Faemin Understanding, or an abused Fancy;
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so Holy, Just, and Good, that he cannot but discountenance Vice, and encourage Virtue, and will some time or other render to every Man according to his Works.
so Holy, Just, and Good, that he cannot but discountenance Vice, and encourage Virtue, and will Some time or other render to every Man according to his Works.
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where one is branded with a mark of Divine Vengeance, how many Hundreds escape untouch'd? According to the common course of Providence, There is one event to the Righteous, and to the Wicked;
where one is branded with a mark of Divine Vengeance, how many Hundreds escape untouched? According to the Common course of Providence, There is one event to the Righteous, and to the Wicked;
Yea, do we not sometimes see the Wicked lift up their Horn on high, while the Righteous hang down their Heads? Folly set in great Dignity, and the Rich sit in low Place? Servants riding on Horses,
Yea, do we not sometime see the Wicked lift up their Horn on high, while the Righteous hang down their Heads? Folly Set in great Dignity, and the Rich fit in low Place? Servants riding on Horses,
But, Thirdly, We have yet a more sure word of Revelation, which expresly tells us, That God hath appointed a day in which he will judge the World in Righteousness:
But, Thirdly, We have yet a more sure word of Revelation, which expressly tells us, That God hath appointed a day in which he will judge the World in Righteousness:
whether it be good or bad: That in order to this, the Lord himself shall descend from Heaven with a shout, with the voice of the Archangel, and the Trumpet of God;
whither it be good or bad: That in order to this, the Lord himself shall descend from Heaven with a shout, with the voice of the Archangel, and the Trumpet of God;
Knowing therefore this Terrour of the Lord, let us be persuaded to walk honestly, as in the day; not in Rioting and Drunkenness; not in Chambering and Wantonness; not in Strife and Envying;
Knowing Therefore this Terror of the Lord, let us be persuaded to walk honestly, as in the day; not in Rioting and drunkenness; not in Chambering and Wantonness; not in Strife and Envying;
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That so this great Day of the Lord, that will be a day of Fire and Brimstone, of Storm and Tempest, to all such as walk after the Flesh, may be a day of Jubilees, and of Triumphs to us.
That so this great Day of the Lord, that will be a day of Fire and Brimstone, of Storm and Tempest, to all such as walk After the Flesh, may be a day of Jubilees, and of Triumphos to us.
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And that we may be indeed persuaded to this, I shall briefly represent the Terrours and Amazements, wherewith all unrighteous and debauch'd Persons will then be seiz'd.
And that we may be indeed persuaded to this, I shall briefly represent the Terrors and Amazements, wherewith all unrighteous and debauched Persons will then be seized.
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With what confusion of face (think you) would the Deceiver, the Hypocrite, appear before the Righteous and All-seeing Judge? He that can now put a fair Face upon the foulest Matter;
With what confusion of face (think you) would the Deceiver, the Hypocrite, appear before the Righteous and All-seeing Judge? He that can now put a fair Face upon the Foulest Matter;
and all that Paint and Daub wash'd away, by which he Smooth'd, and put a Gloss upon his most wrinkled and deformed Actions? He that now thinks it a fine thing to over-reach his Brother, that decoys him into an evil Net,
and all that Paint and Daub washed away, by which he Smoothed, and put a Gloss upon his most wrinkled and deformed Actions? He that now thinks it a fine thing to overreach his Brother, that decoys him into an evil Net,
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when all his Rioting and Revelling, and Swaggering, and Swearing, and Ribaldry, (for which he was here hugg'd and applauded by his dear Companions) shall be exposed naked, in all their Shame and Turpitude, to the view of all the holy Angels,
when all his Rioting and Reveling, and Swaggering, and Swearing, and Ribaldry, (for which he was Here hugged and applauded by his dear Sodales) shall be exposed naked, in all their Shame and Turpitude, to the view of all the holy Angels,
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and spent so much Time? Have I so often resisted the Holy Ghost, and offer'd Violence to my own Conscience, to bring my self to this woful State? Prodigious Sot!
and spent so much Time? Have I so often resisted the Holy Ghost, and offered Violence to my own Conscience, to bring my self to this woeful State? Prodigious Sot!
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had I done and suffer'd but half so much in mortifying my sinful Lusts, as I did in gratifying them, I had now been crown'd with an exceeding and eternal weight of Glory. But alas! 'tis now too late;
had I done and suffered but half so much in mortifying my sinful Lustiest, as I did in gratifying them, I had now been crowned with an exceeding and Eternal weight of Glory. But alas! it's now too late;
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And who can dwell with devouring Fire? Who can dwell with everlasting Burnings? Oh! 'tis a fearful thing to fall into the hands of the Living God! So fearful, that the very preapprehensions of it is enough to make the sturdiest Sinner to tremble;
And who can dwell with devouring Fire? Who can dwell with everlasting Burnings? Oh! it's a fearful thing to fallen into the hands of the Living God! So fearful, that the very preapprehensions of it is enough to make the sturdiest Sinner to tremble;
if we read the Character given of him by Josephus and Tacitus; and yet being conscious to himself of a wicked Life, the Voice of a poor despised Prisoner citing him to a Judgment to come; sets him a Trembling.
if we read the Character given of him by Josephus and Tacitus; and yet being conscious to himself of a wicked Life, the Voice of a poor despised Prisoner citing him to a Judgement to come; sets him a Trembling.
that whatsoever we have done amiss heretofore, we do so no more: But for the future denying all Ungodliness and worldly Lusts, that we live Soberly, Righteously,
that whatsoever we have done amiss heretofore, we do so no more: But for the future denying all Ungodliness and worldly Lustiest, that we live Soberly, Righteously,
cst r-crq pns12 vhb vdn av av, pns12 vdb av av-dx av-dc: cc-acp p-acp dt j-jn vvg d n1 cc j n2, cst pns12 vvb av-j, av-j,
That so when we shall be Summon'd to appear before the Judge of all the Earth, being first acquitted by our own Consciences, we may also be absolv'd by the Judge,
That so when we shall be Summoned to appear before the Judge of all the Earth, being First acquitted by our own Consciences, we may also be absolved by the Judge,
cst av c-crq pns12 vmb vbi vvn pc-acp vvi p-acp dt n1 pp-f d dt n1, vbg ord vvn p-acp po12 d n2, pns12 vmb av vbi vvn p-acp dt n1,
and may be advanc'd to an Inheritance incorruptible, and undefil'd, and that fadeth not away, reserv'd in Heaven for all those, who, by patient continuance in well-doing, do seek for Glory, and Honour, and Immortality:
and may be advanced to an Inheritance incorruptible, and undefiled, and that fades not away, reserved in Heaven for all those, who, by patient Continuance in welldoing, do seek for Glory, and Honour, and Immortality:
cc vmb vbi vvn p-acp dt n1 j, cc j, cc d vvz xx av, vvn p-acp n1 p-acp d d, r-crq, p-acp j n1 p-acp n1, vdb vvi p-acp n1, cc n1, cc n1:
Ʋbi se tunc impii videbunt? Ʋbi adulteri, ubi ebriosi, ubi maledici se recognoscent? Ʋbi amatores luxuriae, ubi raptores, ubi superbi & invidi apparebunt? Quid infelices pro sua defensione dicturi sunt, quos totiens admonitos, & tamen imparatos dies ille repererit? Cum ad illam Archangeli tubam omni buccina clariorem, totus simul coeperit mugire mundus, &c. Aug. de Tempore, Serm. 54.
Ʋbi se tunc Impious videbunt? Ʋbi Adulteri, ubi ebriosi, ubi maledici se recognoscent? Ʋbi Amateurs Luxuriae, ubi raptores, ubi Superb & invidi apparebunt? Quid infelices Pro sua defension dicturi sunt, quos totiens admonitos, & tamen imparatos dies Isle repererit? Cum ad Illam Archangeli Tubam omni Buccina clariorem, totus simul coeperit Mugire World, etc. Aug. de Tempore, Sermon 54.
Magna est ejus severitas post Judicium, cujus ante Judicium ineffabilis misericordia prorogata est. Aug. de Verb. Dom. in Evang. secund. Matth. Serm. 22.
Magna est His severitas post Judicium, cujus ante Judicium ineffabilis misericordia prorogata est. Aug. de Verb. Dom. in Evangelist secund. Matthew Sermon 22.
