A sermon preached at the assizes held at Chelmsford in the county of Essex, September 2d, 1691 before the Honourable Sir William Dolben, Knight, one of the justices of the Court of Kings Bench by Stephen Thornton ...
BY the Complaints that make so considerable a part of this Prophecy we understand, That the Kingdom of the Ten Tribes was at this time fallen into great Corruptions of Religion and Civil Justice. For as if it had been but a light thing to walk in the ways of Jeroboam the Son of Nebat, who had taught them to sin, they had multiplied their Impieties,
BY the Complaints that make so considerable a part of this Prophecy we understand, That the Kingdom of the Ten Tribes was At this time fallen into great Corruptions of Religion and Civil justice. For as if it had been but a Light thing to walk in the ways of Jeroboam the Son of Nebat, who had taught them to since, they had multiplied their Impieties,
and made the Abominations of Gilgal and Beersheba as Famous as those of Dan and Bethel, ver. 5. The bitterness of their Judgment, their Exactions upon the Poor, the Affliction of the Righteous,
and made the Abominations of Gilgal and Beersheba as Famous as those of Dan and Bethel, ver. 5. The bitterness of their Judgement, their Exactions upon the Poor, the Affliction of the Righteous,
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and taking Bribes, make up the rest of their Character in this Chapter, to such a suspension of Justice, that it was become a prudent thing to keep silence, ver. 13. rather than to be wasted with delays, to dissemble an Injury, rather than suffer a greater in form of Law.
and taking Bribes, make up the rest of their Character in this Chapter, to such a suspension of justice, that it was become a prudent thing to keep silence, ver. 13. rather than to be wasted with delays, to dissemble an Injury, rather than suffer a greater in from of Law.
All then seem to be silent but their sins, and the Prophet, who discharges his Office at that rate, that the Land was not able to bear his words, Chap. 7.10.
All then seem to be silent but their Sins, and the Prophet, who discharges his Office At that rate, that the Land was not able to bear his words, Chap. 7.10.
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14. but had now as senseless Creatures to deal with as those he had fed in the Fields of Tekoa. Yet no fear of disturbing the Land, which desired to be left in a quiet Apostacy,
14. but had now as senseless Creatures to deal with as those he had fed in the Fields of Tekoa. Yet no Fear of disturbing the Land, which desired to be left in a quiet Apostasy,
nor any construction of disrespect to the King's Court and Chappel, ver. 13. can make him suppress a Divine Message, but he fills them with Reproofs, Lamentations,
nor any construction of disrespect to the King's Court and Chappel, ver. 13. can make him suppress a Divine Message, but he fills them with Reproofs, Lamentations,
These words, Hate the evil, and love the good, are in themselves of a large signification, but compared with the 6th. and 14th. Verses, and the occasion of the Discourse, they seem capable of this limited sense, viz. Be Religious. To establish Judgment in the Gate, is to administer Publick Justice, which in those Times and Countries was done at the Gates of Cities.
These words, Hate the evil, and love the good, Are in themselves of a large signification, but compared with the 6th. and 14th. Verses, and the occasion of the Discourse, they seem capable of this limited sense, viz. Be Religious. To establish Judgement in the Gate, is to administer Public justice, which in those Times and Countries was done At the Gates of Cities.
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but is an artificial propounding of a Difficulty, to heighten and warm their Applications. I shall enlarge the sense of the Prophet into this general Proposition;
but is an artificial propounding of a Difficulty, to heighten and warm their Applications. I shall enlarge the sense of the Prophet into this general Proposition;
That beside the common Obligations to Religion and Justice, there is that of the greatest Interest we have in the World, viz. The Establishment of a Nation in the favour of God, and securing the Publick Happiness.
That beside the Common Obligations to Religion and justice, there is that of the greatest Interest we have in the World, viz. The Establishment of a nation in the favour of God, and securing the Public Happiness.
This is that short way of Satisfaction so much in esteem with some of the Philosophers, who saved themselves the labour of Reasoning by the Authority of their Masters.
This is that short Way of Satisfaction so much in esteem with Some of the Philosophers, who saved themselves the labour of Reasoning by the authority of their Masters.
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And what is this setting up Men for Gods, but worshipping Error and Impertinence? But if the Authority be truly Divine, it self is the highest Reason.
And what is this setting up Men for God's, but worshipping Error and Impertinence? But if the authority be truly Divine, it self is the highest Reason.
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Now that the Religion which we profess has such an Authority, was demonstrated by those Persons who were entrusted with the propagation of it in the World, not by the pretence of secret Conferences with Nymphs, or resort to far distant Oracles (as in the known Stories of Numa and Lycurgus ),
Now that the Religion which we profess has such an authority, was demonstrated by those Persons who were Entrusted with the propagation of it in the World, not by the pretence of secret Conferences with Nymphs, or resort to Far distant Oracles (as in the known Stories of Numa and Lycurgus),
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With what a spiteful sort of satisfaction are the Characters of the same Vertue in Seneca admired, in St. Paul blasphemed? How have some Heathen Writers in their judgment for fineness of Wit and Expression out-done the Teachers of Christianity? Cast into this Account all the Contempts the Corinthians treated their Apostle with (thô the most learned of them all,) his presence weak, (perhaps homo tricubitalis) his speech contemptible, without any graces of Oratory, 2 Cor. 10.10. Allow all their little Witticisms upon the Apostles mean Accomplishments and way of Life.
With what a spiteful sort of satisfaction Are the Characters of the same Virtue in Senecca admired, in Saint Paul blasphemed? How have Some Heathen Writers in their judgement for fineness of Wit and Expression outdone the Teachers of Christianity? Cast into this Account all the Contempts the Corinthians treated their Apostle with (though the most learned of them all,) his presence weak, (perhaps homo Cubit) his speech contemptible, without any graces of Oratory, 2 Cor. 10.10. Allow all their little Witticisms upon the Apostles mean Accomplishments and Way of Life.
And what does all this come to, but that it proves them assisted with a Divine Power? 'Tis true, Tully and Seneca, &c. spoke fine things concerning Vertue and Felicity,
And what does all this come to, but that it Proves them assisted with a Divine Power? It's true, Tully and Senecca, etc. spoke fine things Concerning Virtue and Felicity,
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but who ever heard of their Conversions in the World? A Fisherman, under the prejudice of Drunkenness, with a plain inartificial speech, brings in 3000 Souls, Acts 2. A Tent-maker ventures to Preach at Athens, the Seat of Learning;
but who ever herd of their Conversions in the World? A Fisherman, under the prejudice of drunkenness, with a plain inartificial speech, brings in 3000 Souls, Acts 2. A Tentmaker ventures to Preach At Athens, the Seat of Learning;
St. Paul acknowledges that this treasure was put into earthen vessels, and makes advantage of it in favour of the Gospel, that the excellency of the power might be of God,
Saint Paul acknowledges that this treasure was put into earthen vessels, and makes advantage of it in favour of the Gospel, that the excellency of the power might be of God,
for either those attributed to the Apostles are true, or else the success of Christianity will it self be the greatest Miracle that ever was in the World.
for either those attributed to the Apostles Are true, or Else the success of Christianity will it self be the greatest Miracle that ever was in the World.
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Cicero (whom I mention for a Pattern) has a whole Treatise of Beatitude, wherein beside some Learning in sorting the Opinions of the Ancients, we find little of any thing positively asserted,
Cicero (whom I mention for a Pattern) has a Whole Treatise of Beatitude, wherein beside Some Learning in sorting the Opinions of the Ancients, we find little of any thing positively asserted,
From what cause proceed the Miseries that vex and embitter Humane Life, what allays may be given to them here, what Corrections of Nature, what approaches to be made to the Divine and Original Life;
From what cause proceed the Misery's that vex and embitter Humane Life, what allays may be given to them Here, what Corrections of Nature, what Approaches to be made to the Divine and Original Life;
What was Heavenly in them expires while they mingle too freely with the Dust. Let our thoughts then arise and soar to the utmost reaches of our Nature,
What was Heavenly in them expires while they mingle too freely with the Dust. Let our thoughts then arise and soar to the utmost reaches of our Nature,
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and let us distinguish our selves from the Brutes, leaving them their own Enjoyments. Nothing but Religion can sufficiently vindicate us from being part of the Herd. 3. Its Reasonableness.
and let us distinguish our selves from the Brutus's, leaving them their own Enjoyments. Nothing but Religion can sufficiently vindicate us from being part of the Heard. 3. Its Reasonableness.
And as it is evident from Reason that God is, so that He is a rewarder of them that diligently seek him, Heb 11.6. and consequently that there is a future state.
And as it is evident from Reason that God is, so that He is a rewarder of them that diligently seek him, Hebrew 11.6. and consequently that there is a future state.
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We can't but confess the Debt of a perfect Obedience to our Creator, and yet all find a strange Iniquity in their Natures (which God placed not there,
We can't but confess the Debt of a perfect obedience to our Creator, and yet all find a strange Iniquity in their Nature's (which God placed not there,
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And indeed if on one hand we consider Sin in all its horrors, and on the other the Purity and Justice of God, we may as soon bring Antipathies together as God and Man without a Mediator.
And indeed if on one hand we Consider since in all its horrors, and on the other the Purity and justice of God, we may as soon bring Antipathies together as God and Man without a Mediator.
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The other parts of Faith, which are a train of Propositions from these two, There is one God, and One Mediator between God and Man, 1 Tim. 2.5. will be Rational because they are so.
The other parts of Faith, which Are a train of Propositions from these two, There is one God, and One Mediator between God and Man, 1 Tim. 2.5. will be Rational Because they Are so.
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And I know not why we should be afraid of that way of speaking, That the Mysteries of this Religion are rational too, since this cannot be denied of things above Reason, so they are not contrary to it, which whoever affirms concerning the Revealed Acts of an infinite, incomprehensible Nature, is himself most irrational.
And I know not why we should be afraid of that Way of speaking, That the Mysteres of this Religion Are rational too, since this cannot be denied of things above Reason, so they Are not contrary to it, which whoever affirms Concerning the Revealed Acts of an infinite, incomprehensible Nature, is himself most irrational.
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The Active part of our Religion is reduced by our Saviour to the exercises of Love to God and our Neighbour, which are so confessedly Rational, that all Moralists of good Credit have,
The Active part of our Religion is reduced by our Saviour to the exercises of Love to God and our Neighbour, which Are so confessedly Rational, that all Moralists of good Credit have,
Nay, we might consider the Community so too, a Great Animal, whereof we are all parts, living by one common Soul. And as it is unnatural that one of the Members should rejoyce whilst the rest suffer, 2 Cor. 12.26; so in this great Body none should have a Felicity by himself.
Nay, we might Consider the Community so too, a Great Animal, whereof we Are all parts, living by one Common Soul. And as it is unnatural that one of the Members should rejoice while the rest suffer, 2 Cor. 12.26; so in this great Body none should have a Felicity by himself.
Now whatever tends to Settlement, as Justice, Sobriety, Contentment, love of Peace and Common Good, is the Dictate of Religion, whose Kingdom is in the Minds and Affections of Men,
Now whatever tends to Settlement, as justice, Sobriety, Contentment, love of Peace and Common Good, is the Dictate of Religion, whose Kingdom is in the Minds and Affections of Men,
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and the undistinguishing Fool, that says in his heart, there is no God, cants Lucretius, Tantum Relligio potuit, &c. Certainly men would think it hard to be dealt with in their own Reputations as they deal with that Wisdom which is from above, pure, peaceable, James 3.17. no Parent of Strife or Ruin:
and the undistinguishing Fool, that Says in his heart, there is no God, cants Lucretius, Tantum Relligio Potuit, etc. Certainly men would think it hard to be dealt with in their own Reputations as they deal with that Wisdom which is from above, pure, peaceable, James 3.17. no Parent of Strife or Ruin:
Now whether we can apply the promises of the Old Testament or no, it's certain that the encouragement of present things is no such strange found under the Gospel.
Now whither we can apply the promises of the Old Testament or no, it's certain that the encouragement of present things is no such strange found under the Gospel.
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Godliness has the promise of the life that now is, as well as of that which is to come, 1 Tim. 4.8. and if ever it be fulfilled in specie, it will be to Politick Bodies, to Nations.
Godliness has the promise of the life that now is, as well as of that which is to come, 1 Tim. 4.8. and if ever it be fulfilled in specie, it will be to Politic Bodies, to nations.
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when Blasphemy has corrupted the Language of a Nation, and bold Excesses and Fornication its Morals, the case of such a People is not to be considered at a common rate.
when Blasphemy has corrupted the Language of a nation, and bold Excesses and Fornication its Morals, the case of such a People is not to be considered At a Common rate.
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Now in such publick Danger how useful would true Religion be in the hearts and lives of Men? One Property is, that it is full of Prayers, gets into the Gap,
Now in such public Danger how useful would true Religion be in the hearts and lives of Men? One Property is, that it is full of Prayers, gets into the Gap,
Were then a Nation Religious, what a Security would this amount to? What an Harmony of publick Desires, what strong Cries? They do much now with all the noise of Blasphemy;
Were then a nation Religious, what a Security would this amount to? What an Harmony of public Desires, what strong Cries? They do much now with all the noise of Blasphemy;
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The result of all is, That we cherish our Religion as our Palladium. What Balak could not do by Balaam 's Inchantments he compassed by his Counsels, To lay a stumbling-block before the Children of Israel, to eat things offered to Idols, and commit Fornication, Rev. 2.14. We have much the same Obligation to the debauched part of the Nation;
The result of all is, That we cherish our Religion as our Palladium. What Balak could not do by balaam is Enchantments he compassed by his Counsels, To lay a stumbling-block before the Children of Israel, to eat things offered to Idols, and commit Fornication, Rev. 2.14. We have much the same Obligation to the debauched part of the nation;
nay, thô they talk high for the Government and Church, and give the Enemies of them to the Devil, they do so too by their own Souls and Blood every day.
nay, though they talk high for the Government and Church, and give the Enemies of them to the devil, they do so too by their own Souls and Blood every day.
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And to Address with all Respect to you, The Honourable and Worshipful the Magistrates, you are Ministers of God too, We are not forgetful how greatly you merited of us in times when it was not very safe to dare to be Englishmen. By you we do not look back with sorrow upon the Ruins of a Nation,
And to Address with all Respect to you, The Honourable and Worshipful the Magistrates, you Are Ministers of God too, We Are not forgetful how greatly you merited of us in times when it was not very safe to Dare to be Englishmen. By you we do not look back with sorrow upon the Ruins of a nation,
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and cry, Fuimus Troes. Only pardon me if I remember you that your worthy Conduct has raised our expectations to see the Laws against common wickedness better executed,
and cry, Fuimus Troes. Only pardon me if I Remember you that your worthy Conduct has raised our Expectations to see the Laws against Common wickedness better executed,
Stand up then for the Honour of God, who has imparted to you his Authority, and his Name, Psal. 82.6. Let not Vice bear it self out with State and Quality, nor the floods of ungodly men make you afraid.
Stand up then for the Honour of God, who has imparted to you his authority, and his Name, Psalm 82.6. Let not Vice bear it self out with State and Quality, nor the floods of ungodly men make you afraid.
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Mark Vice with the Infamy the Laws have assigned it, restrain Atheism from Proselyting in this Light, at least frown all Profaneness out of gentile Society;
Mark Vice with the Infamy the Laws have assigned it, restrain Atheism from Proselyting in this Light, At least frown all Profaneness out of gentile Society;
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let it be seen that you really hate the evil, and love the good, and we shall not take it ill if you call upon us too in our turns, that we may all rise up with united Zeal for the Honour of our God,
let it be seen that you really hate the evil, and love the good, and we shall not take it ill if you call upon us too in our turns, that we may all rise up with united Zeal for the Honour of our God,
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If this be done with less heat, it is because the occasion is ceased, and the Debaucheries of the Age (especially the Objectors) find us sufficient work.
If this be done with less heat, it is Because the occasion is ceased, and the Debaucheries of the Age (especially the Objectors) find us sufficient work.
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Differences in Religion rightly considered, are a Confirmation to it: It has foretold them, There must be Heresies, 1 Cor. 11.19. By this Rule Atticus of Constantinople counted the Novatians good Witnesses of the Common Faith .
Differences in Religion rightly considered, Are a Confirmation to it: It has foretold them, There must be Heresies, 1 Cor. 11.19. By this Rule Atticus of Constantinople counted the Novatians good Witnesses of the Common Faith.
not because they gave a Testimony to Marcionism, but Christianity. 'Tis generally agreed among the Contending Parties, that there is one God, that there was such a Person as Jesus Christ, that the Histories of the New Testament are for the main true, that there will be a Resurrection, &c. To turn the Argument upon them,
not Because they gave a Testimony to Marcionism, but Christianity. It's generally agreed among the Contending Parties, that there is one God, that there was such a Person as jesus christ, that the Histories of the New Testament Are for the main true, that there will be a Resurrection, etc. To turn the Argument upon them,
How would a Confederacy have hung together of Men of such contrary Sentiments, Paul against Peter, Barnabas against Paul, yet all ready to offer themselves for their common Saviour? In the mean time how inconsistent are these People with themselves? Sometimes we are all united in one Design to cheat the World:
How would a Confederacy have hung together of Men of such contrary Sentiments, Paul against Peter, Barnabas against Paul, yet all ready to offer themselves for their Common Saviour? In the mean time how inconsistent Are these People with themselves? Sometime we Are all united in one Design to cheat the World:
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2. Supposing that the Teachers of Religion had in some things altered their minds, this could only be an Argument against their Infallibility, which without all this trouble will be confest.
2. Supposing that the Teachers of Religion had in Some things altered their minds, this could only be an Argument against their Infallibility, which without all this trouble will be confessed.
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Every Soul has its private relishes, a Natural kindness toward some Reasons and Opinions more than others, which perhaps it brought from some former state;
Every Soul has its private Relishes, a Natural kindness towards Some Reasons and Opinions more than Others, which perhaps it brought from Some former state;
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But if the Teachers of Religion be so fallible, what Security have those that are taught that they shall not be deceived? I Answer, You have Moses and the Prophets, hear them. You have the Gospel.
But if the Teachers of Religion be so fallible, what Security have those that Are taught that they shall not be deceived? I Answer, You have Moses and the prophets, hear them. You have the Gospel.
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You are not to expect new Oracles from us, and if in explaining the Old we corrupt them, you have them by you, Bring us to the Law and to the Testimony;
You Are not to expect new Oracles from us, and if in explaining the Old we corrupt them, you have them by you, Bring us to the Law and to the Testimony;
But if Men can do all this themselves, what need is there of Teachers? I Answer, This proceeds upon a wrong Notion of Teaching, which is not only bearing Men down with Authority, but leading them by Reason.
But if Men can do all this themselves, what need is there of Teachers? I Answer, This proceeds upon a wrong Notion of Teaching, which is not only bearing Men down with authority, but leading them by Reason.
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Mind them, and you will certainly find, that either they are a lazy People that would fain throw all the trouble of their Salvation upon their Teachers;
Mind them, and you will Certainly find, that either they Are a lazy People that would fain throw all the trouble of their Salvation upon their Teachers;
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We should carefully avoid these Excesses and making our Differences wider than they are. Add to this Ingenuity an Holy Life, and we secure our common Religion.
We should carefully avoid these Excesses and making our Differences wider than they Are. Add to this Ingenuity an Holy Life, and we secure our Common Religion.
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I have been so large upon this first Head of Religion, that I have left my self but little room to speak of Civil Justice. I shall therefore wave the common Arguments, and only in my way to a Conclusion lay before you the Obligation of National Interest.
I have been so large upon this First Head of Religion, that I have left my self but little room to speak of Civil justice. I shall Therefore wave the Common Arguments, and only in my Way to a Conclusion lay before you the Obligation of National Interest.
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and its Disorders provided against by the quicker Methods of Conscience, Quo judice nemo nocens absolvitur, Juv Sat. 13. But this fits rather with the Idea's of some Romantick Common-wealth than the true state of the World.
and its Disorders provided against by the quicker Methods of Conscience, Quo judice nemo Nocens absolvitur, Juv Sat. 13. But this fits rather with the Idea's of Some Romantic Commonwealth than the true state of the World.
This would tame those Men of Prey, the wicked in Power, when there should be found those who would break their jaws, and pluck the spoil out of their teeth, Job 29.17. Those that know no such thing as Property, will rather allow it than be Martyrs for their Opinion.
This would tame those Men of Prey, the wicked in Power, when there should be found those who would break their Jaws, and pluck the spoil out of their teeth, Job 29.17. Those that know no such thing as Property, will rather allow it than be Martyrs for their Opinion.
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But when Innocency hath no defence but it self, the poor comfort of Murus abeneus; when Cheating and Theft never sin but in defect, viz. in not having made up a Sum worthy the consideration of a Man of Place and Worship;
But when Innocency hath no defence but it self, the poor Comfort of Murus abeneus; when Cheating and Theft never sin but in defect, viz. in not having made up a Sum worthy the consideration of a Man of Place and Worship;
when it comes to that, that Quae Turpia Cerdoni, Volesos Brutosque decebunt, Juv. Sat. 8. and the Merit of Men's Ancestors shall save all their Race from Justice;
when it comes to that, that Quae Turpia Cerdoni, Volesos Brutosque decebunt, Juv Sat. 8. and the Merit of Men's Ancestors shall save all their Raze from justice;
When Israel went a Whoring after the Gods and Daughters of Midian, Phinehas going a little out of the way to execute Judgment stai• the Revenging Plague, Psal. 106.30 By the Promise made in the Text to the House of Joseph, the Victorious Assyrians had never entred their Gates, had they but establisht Judgment there.
When Israel went a Whoring After the God's and Daughters of Midian, Phinehas going a little out of the Way to execute Judgement stai• the Revenging Plague, Psalm 106.30 By the Promise made in the Text to the House of Joseph, the Victorious Assyrians had never entered their Gates, had they but established Judgement there.
It seems then it is a Fortification, as well as a Robe and Diadem, Job 29. You see now, Honourable and Worshipful, and others entrusted with the Publick Justice, you see how much the Common Safety lies in your hands.
It seems then it is a Fortification, as well as a Robe and Diadem, Job 29. You see now, Honourable and Worshipful, and Others Entrusted with the Public justice, you see how much the Common Safety lies in your hands.
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what is the sense of all this if you falsifie, but that you put your hands to your own Damnation? As I take it, you that are upon the Juries represent your Country;
what is the sense of all this if you falsify, but that you put your hands to your own Damnation? As I take it, you that Are upon the Juries represent your Country;
And let us all unite in such an hatred to Evil, and love to Good, and so do our parts in our several Stations to the establishing of Justice, that God may be glorified by us,
And let us all unite in such an hatred to Evil, and love to Good, and so do our parts in our several Stations to the establishing of justice, that God may be glorified by us,
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De Finib. l. 5. — id esse in bonis ultimum secundùm naturam vivere. — Ex hominis naturâ undique perfectâ, &c. — Omnes sapientes esse beatos, sed tamen fieri posse ut sit alius alio beatior.
De Finish. l. 5. — id esse in bonis ultimum secundùm naturam vivere. — Ex hominis naturâ undique perfectâ, etc. — Omnes Wise esse Beatos, sed tamen fieri posse ut sit alius Alio beatior.
