Of sincerity and constancy in the faith and profession of the true religion, in several sermons by the Most Reverend Dr. John Tillotson ... ; published from the originals, by Ralph Barker. ...
WHO this Nathanael was, upon whom our Saviour bestows this extraordinary Character, doth not certainly appear, his Name being but once more mention'd in the whole History of the Gospel:
WHO this Nathanael was, upon whom our Saviour bestows this extraordinary Character, does not Certainly appear, his Name being but once more mentioned in the Whole History of the Gospel:
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and none but our Saviour, who knew what was in Man, and needed not that any should tell him, could have given it, especially of one, whom he had never seen before that time;
and none but our Saviour, who knew what was in Man, and needed not that any should tell him, could have given it, especially of one, whom he had never seen before that time;
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and more excellent sense, none are esteemed the true Posterity of Israel, but those, who resembled this Father of their Nation, in true Piety, and Goodness;
and more excellent sense, none Are esteemed the true Posterity of Israel, but those, who resembled this Father of their nation, in true Piety, and goodness;
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for (as the Apostle reasons) they are not all Israel, who are of Israel; they only are Israelites indeed, who resemble good Old Jacob, in the sincerity of his Piety,
for (as the Apostle Reasons) they Are not all Israel, who Are of Israel; they only Are Israelites indeed, who resemble good Old Jacob, in the sincerity of his Piety,
or as the Hebrew word signifies, a perfect and sincere Man, in opposition to his Brother Esau, who is said to be cunning; so that to be an Israelite indeed, is to be a downright honest Man, without fraud,
or as the Hebrew word signifies, a perfect and sincere Man, in opposition to his Brother Esau, who is said to be cunning; so that to be an Israelite indeed, is to be a downright honest Man, without fraud,
and fear, and honour him, and that the outward expressions of our Piety and Obedience to him, are the genuine issue of our inward apprehensions of him, and affections towards him;
and Fear, and honour him, and that the outward expressions of our Piety and obedience to him, Are the genuine issue of our inward apprehensions of him, and affections towards him;
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and this no doubt our Saviour intended in the first place in the Character of this good Man, that he was a Man of a real and substantial and unaffected Piety,
and this no doubt our Saviour intended in the First place in the Character of this good Man, that he was a Man of a real and substantial and unaffected Piety,
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but uncharitable Proverb, That out of Nazareth ariseth no Prophet, but having an honest and sincere mind, he was not so carried away by a popular prejudice,
but uncharitable Proverb, That out of Nazareth arises no Prophet, but having an honest and sincere mind, he was not so carried away by a popular prejudice,
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and the King of Israel; and because sincerity is the very heart and substance of Religion, it concerns us not only to endeavour after this temper and disposition,
and the King of Israel; and Because sincerity is the very heart and substance of Religion, it concerns us not only to endeavour After this temper and disposition,
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these motives are properly Religious, because they respect God, and are the Arguments to Obedience, which he himself offers to us, to perswade us to our Duty;
these motives Are properly Religious, Because they respect God, and Are the Arguments to obedience, which he himself offers to us, to persuade us to our Duty;
and without this all outward acts of Piety and Devotion, are hypocrisie, a picture of Religion and a form of Godliness, without the life and power of it.
and without this all outward acts of Piety and Devotion, Are hypocrisy, a picture of Religion and a from of Godliness, without the life and power of it.
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and he is truly grateful, who when there is occasion and opportunity, will acknowledge a kindness and requite a benefit to the Relations of his Deceased Friend,
and he is truly grateful, who when there is occasion and opportunity, will acknowledge a kindness and requite a benefit to the Relations of his Deceased Friend,
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the habits of any known sin, and the wilful and deliberate neglect of our Duties, and even the single acts of more hainous Crimes, will bring in question our sincerity,
the habits of any known since, and the wilful and deliberate neglect of our Duties, and even the single acts of more heinous Crimes, will bring in question our sincerity,
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no nor with observing the Duties of one Table of the Law, if it overlook the other, no nor with obedience to all the Commandments of God, one only excepted.
no nor with observing the Duties of one Table of the Law, if it overlook the other, no nor with Obedience to all the commandments of God, one only excepted.
St. James puts this case, and determines, That he that keeps the whole Law, saving that he offends in one point, is guilty of all, that is, is not sincere in his obedience to the rest;
Saint James puts this case, and determines, That he that keeps the Whole Law, Saving that he offends in one point, is guilty of all, that is, is not sincere in his Obedience to the rest;
And yet I fear this is too common a fault, even amongst those who make a great profession of Piety, that they are not sufficiently sensible of the obligation and necessity of the Duties of the second Table,
And yet I Fear this is too Common a fault, even among those who make a great profession of Piety, that they Are not sufficiently sensible of the obligation and necessity of the Duties of the second Table,
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for which reason, he joyns with our humble and dutiful Deportment towards himself, the Offices of Justice and Charity towards others, Mich. 6. 8. He hath shewed thee, O Man, what is good;
for which reason, he joins with our humble and dutiful Deportment towards himself, the Offices of justice and Charity towards Others, Mich. 6. 8. He hath showed thee, Oh Man, what is good;
and to neglect the ordering of our steps and Conversation among Men, lest while we are gazing upon the Stars, we fall into the Ditch of gross and foul Immorality.
and to neglect the ordering of our steps and Conversation among Men, lest while we Are gazing upon the Stars, we fallen into the Ditch of gross and foul Immorality.
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and scrupulous about the Worship and Service of God, and yet because of their palpable defect in points of Justice and Honesty, of Meekness and Humility, of Peace and Charity, may be gross and odious Hypocrites;
and scrupulous about the Worship and Service of God, and yet Because of their palpable defect in points of justice and Honesty, of Meekness and Humility, of Peace and Charity, may be gross and odious Hypocrites;
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as if it were the priviledge of great Devotion, to give a license to Men to be peevish and froward, sower and morose, supercilious and censorious in their behaviour towards others:
as if it were the privilege of great Devotion, to give a license to Men to be peevish and froward, sour and morose, supercilious and censorious in their behaviour towards Others:
yet it is often seen that Men have so unequal a respect to the several parts of their Duty, that Fasting and Corporal severity, those meager and lean Duties of Piety, in comparison, do like Pharaoh 's lean kine, devour and eat up almost all the goodly and well-favoured, the great and substantial Duties of the Christian Life;
yet it is often seen that Men have so unequal a respect to the several parts of their Duty, that Fasting and Corporal severity, those meager and lean Duties of Piety, in comparison, do like Pharaoh is lean kine, devour and eat up almost all the goodly and well-favoured, the great and substantial Duties of the Christian Life;
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and therefore Men must take great heed, lest whilst they are so intent upon mortifying themselves, they do not mortifie Vertue and good Nature, Humility and Meekness and Charity, things highly valuable in themselves and amiable in the eyes of Men,
and Therefore Men must take great heed, lest while they Are so intent upon mortifying themselves, they do not mortify Virtue and good Nature, Humility and Meekness and Charity, things highly valuable in themselves and amiable in the eyes of Men,
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and something or other belonging necessarily, as they think, to his true Worship and Service, hath made many Men do many unreasonable, immoral and impious things, of which History will furnish us with innumerable instances, in the practice of the Jesuits,
and something or other belonging necessarily, as they think, to his true Worship and Service, hath made many Men do many unreasonable, immoral and impious things, of which History will furnish us with innumerable instances, in the practice of the Jesuits,
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So that if we would approve the integrity of our hearts to God, and evidence to our selves the sincerity of our Obedience, we ought impartially to regard all the Laws of God,
So that if we would approve the integrity of our hearts to God, and evidence to our selves the sincerity of our obedience, we ought impartially to regard all the Laws of God,
this is a tryal which God doth not always call his faithful Servants to, but they are always to be prepared for it, in the purpose and resolution of their minds;
this is a trial which God does not always call his faithful Servants to, but they Are always to be prepared for it, in the purpose and resolution of their minds;
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but having not root in themselves, they endure but for a while, and when persecution, or tribulation ariseth, because of the word, presently they are offended;
but having not root in themselves, they endure but for a while, and when persecution, or tribulation arises, Because of the word, presently they Are offended;
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and carriage one towards another, singleness of Heart, discovering it self in a constant plainness and honest openness of behaviour, free from all insidious devises,
and carriage one towards Another, singleness of Heart, discovering it self in a constant plainness and honest openness of behaviour, free from all insidious devises,
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or not to that degree which our expressions seem to import, which if done with design, is that which we call Flattery, a very odious sort of Insincerity;
or not to that degree which our expressions seem to import, which if done with Design, is that which we call Flattery, a very odious sort of Insincerity;
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Now besides that all Hypocrisie and Insincerity is mean in it self, having falsehood at the bottom, it is also often made use of, to the prejudice of others, in their Rights and Interests;
Now beside that all Hypocrisy and Insincerity is mean in it self, having falsehood At the bottom, it is also often made use of, to the prejudice of Others, in their Rights and Interests;
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for not only Dissimulation is contrary to Sincerity, because it consists in a vain shew of what we are not, in a false muster of our Vertues and good Qualities, in a deceitful representation and undue Character of our Lives;
for not only Dissimulation is contrary to Sincerity, Because it consists in a vain show of what we Are not, in a false muster of our Virtues and good Qualities, in a deceitful representation and undue Character of our Lives;
but there are likewise other Qualities and Actions more inconsistent with Integrity, which are of a more injurious and mischievous consequence to our nature,
but there Are likewise other Qualities and Actions more inconsistent with Integrity, which Are of a more injurious and mischievous consequence to our nature,
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as falshood, and fraud, and perfidiousness, and infinite little Crafts and arts of deceit, which Men practise upon one another in their ordinary conversation and intercourse;
as falsehood, and fraud, and perfidiousness, and infinite little Crafts and arts of deceit, which Men practise upon one Another in their ordinary Conversation and intercourse;
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yet among the generality of lookers on, they pass for great policy, as if the very skill of governing and managing humane affairs, did consist in these little tricks and devices:
yet among the generality of lookers on, they pass for great policy, as if the very skill of governing and managing humane affairs, did consist in these little tricks and devices:
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the vulgar Translation renders this clause a little otherwise, but yet towards the same sense, Sed stultus divertit ad dolos, but the Fool turns aside to tricks;
the Vulgar translation renders this clause a little otherwise, but yet towards the same sense, said stultus divertit ad Dolos, but the Fool turns aside to tricks;
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so as to make him stagger, and by degrees to weaken, and at last to destroy his Reputation, which is a much more useful and substantial and lasting instrument of prosperity and success in humane affairs than any tricks and devices whatsoever.
so as to make him stagger, and by Degrees to weaken, and At last to destroy his Reputation, which is a much more useful and substantial and lasting Instrument of Prosperity and success in humane affairs than any tricks and devices whatsoever.
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Let us then in the first place be sincere in our Religion, and serve God in truth and uprightness of heart out of Conscience of our Duty and Obligations to him,
Let us then in the First place be sincere in our Religion, and serve God in truth and uprightness of heart out of Conscience of our Duty and Obligations to him,
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Amongst too many other Instances of the great corruption and degeneracy of the Age wherein we live, the great and general want of sincerity in Conversation is none of the least;
among too many other Instances of the great corruption and degeneracy of the Age wherein we live, the great and general want of sincerity in Conversation is none of the least;
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there hath been a long endeavour to transform us into foreign Manners and Fashions, and to bring us to a servile imitation of none of the best of our Neighbours in some of the worst of their Qualities:
there hath been a long endeavour to transform us into foreign Manners and Fashions, and to bring us to a servile imitation of none of the best of our Neighbours in Some of the worst of their Qualities:
The Dialect of Conversation is now adays so swell'd with Vanity and Complement, and so surfeited (as I may say) of expressions of kindness and respect, that if a man that lived an Age or two ago should return into the World again, he would really want a Dictionary to help him to understand his own Language,
The Dialect of Conversation is now adais so swelled with Vanity and Compliment, and so surfeited (as I may say) of expressions of kindness and respect, that if a man that lived an Age or two ago should return into the World again, he would really want a Dictionary to help him to understand his own Language,
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and to know the true intrinsick value of the phrase in fashion, and would hardly at first believe at what a low rate the highest strains and expressions of kindness imaginable do commonly pass in currant payment;
and to know the true intrinsic valve of the phrase in fashion, and would hardly At First believe At what a low rate the highest strains and expressions of kindness imaginable do commonly pass in currant payment;
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and when he should come to understand it, it would be a great while before he could bring himself, with a good Countenance and a good Conscience to converse with Men upon equal terms and in their own way.
and when he should come to understand it, it would be a great while before he could bring himself, with a good Countenance and a good Conscience to converse with Men upon equal terms and in their own Way.
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And in truth it is hard to say whether it should more provoke our contempt or our pity to hear what solemn expressions of respect and kindness will pass between men, almost upon no occasion;
And in truth it is hard to say whither it should more provoke our contempt or our pity to hear what solemn expressions of respect and kindness will pass between men, almost upon no occasion;
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that the greatest part of the Conversation of Mankind, and of their intercourse with one another, is little else but driving a Trade of Dissimulation, insomuch that it would make a Man heartily sick and weary of the World, to see the little sincerity that is in use and practice among Men,
that the greatest part of the Conversation of Mankind, and of their intercourse with one Another, is little Else but driving a Trade of Dissimulation, insomuch that it would make a Man heartily sick and weary of the World, to see the little sincerity that is in use and practice among Men,
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and tempt him to break out into that melancholy Complaint and Wish of the Prophet (Jer. 9.) O that I had in the Wilderness a lodging-place of way-faring men, that I might leave my people and go from them;
and tempt him to break out into that melancholy Complaint and Wish of the Prophet (Jer. 9.) Oh that I had in the Wilderness a lodging-place of wayfaring men, that I might leave my people and go from them;
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Take ye heed every one of his Neighbour, and trust ye not in any Brother; for every Brother will utterly supplant, and every Neighbour will walk with slanders.
Take you heed every one of his Neighbour, and trust you not in any Brother; for every Brother will utterly supplant, and every Neighbour will walk with slanders.
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Such were the Manners of the people of Israel at that time, which were both the forerunner and the cause of those terrible Calamities which befell them afterwards;
Such were the Manners of the people of Israel At that time, which were both the forerunner and the cause of those terrible Calamities which befell them afterwards;
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To this disposition of mind the promises of divine favour and blessing are particularly made, Psal. 15. 1, 2. Lord who shall dwell in thy Tabernacle, who shall dwell in thy holy Hill? He that walketh uprightly,
To this disposition of mind the promises of divine favour and blessing Are particularly made, Psalm 15. 1, 2. Lord who shall dwell in thy Tabernacle, who shall dwell in thy holy Hill? He that walks uprightly,
And 'tis observable that this Character of our Saviour here given of Nathaniel, is the only full and perfect commendation that we read was ever given by him of any particular person.
And it's observable that this Character of our Saviour Here given of Nathaniel, is the only full and perfect commendation that we read was ever given by him of any particular person.
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He commends some particular acts of Piety and Virtue in others, as St. Peter 's confession of him, the Faith of the Centurion, and of the Woman that was healed by touching the Hem of his Garment, the Charity of the Woman that cast her two Mites into the Treasury,
He commends Some particular acts of Piety and Virtue in Others, as Saint Peter is Confessi of him, the Faith of the Centurion, and of the Woman that was healed by touching the Hem of his Garment, the Charity of the Woman that cast her two Mites into the Treasury,
And the Apostle mentions this quality, as the chief ingredient into the Character of the best Man that ever was, our blessed Saviour, who did no Sin, neither was Guil found in his mouth.
And the Apostle mentions this quality, as the chief ingredient into the Character of the best Man that ever was, our blessed Saviour, who did no since, neither was Guile found in his Mouth.
and breaks out into some kind of wonder upon the occasion, as if to see a Man of perfect integrity and simplicity were an occurrence very rare and unusual,
and breaks out into Some kind of wonder upon the occasion, as if to see a Man of perfect integrity and simplicity were an occurrence very rare and unusual,
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but because he thinks it good to have such a quality as he pretends to? for to counterfeit and dissemble, is to put on the appearance of some real excellency:
but Because he thinks it good to have such a quality as he pretends to? for to counterfeit and dissemble, is to put on the appearance of Some real excellency:
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and encouraging those with whom he hath to do, to repose the greater Trust and Confidence in him, which is an unspeakable advantage in the business and affairs of life.
and encouraging those with whom he hath to do, to repose the greater Trust and Confidence in him, which is an unspeakable advantage in the business and affairs of life.
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he is the last Man that finds himself to be found out, and whilst he takes it for granted that he makes Fools of others, he renders himself ridiculous.
he is the last Man that finds himself to be found out, and while he Takes it for granted that he makes Fools of Others, he renders himself ridiculous.
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And I have often thought, that God hath in great Wisdom hid from Men of false and dishonest minds the wonderful advantages of Truth and Integrity to the prosperity even of our worldly Affairs;
And I have often Thought, that God hath in great Wisdom hid from Men of false and dishonest minds the wondered advantages of Truth and Integrity to the Prosperity even of our worldly Affairs;
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Were but this sort of Men wise and clearsighted enough to discern this, they would be honest, out of very Knavery, not out of any love to Honesty and Vertue,
Were but this sort of Men wise and clearsighted enough to discern this, they would be honest, out of very Knavery, not out of any love to Honesty and Virtue,
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and therefore the Justice of the Divine Providence hath hid this truest point of Wisdom from their Eyes, that bad men might not be upon equal Terms with the Just and Upright,
and Therefore the justice of the Divine Providence hath hid this Truest point of Wisdom from their Eyes, that bad men might not be upon equal Terms with the Just and Upright,
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Indeed, if a man were only to deal in the world for a day, and should never have occasion to converse more with Mankind, never more need their good opinion,
Indeed, if a man were only to deal in the world for a day, and should never have occasion to converse more with Mankind, never more need their good opinion,
but if he be to continue in the world, and would have the advantage of Conversation whilst he is in it, let him make use of Truth and Sincerity in all his Words and Actions,
but if he be to continue in the world, and would have the advantage of Conversation while he is in it, let him make use of Truth and Sincerity in all his Words and Actions,
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but that there is so much of true Wisdom in them, and that they really serve to profit our interest in this World seems a great Paradox to the generality of Men,
but that there is so much of true Wisdom in them, and that they really serve to profit our Interest in this World seems a great Paradox to the generality of Men,
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or acting contrary to it, incur at once the displeasure of God, and the discontent of his own mind? Especially if we consider, that all our Dissimulation shall one day be made manifest and published on the open Theatre of the World,
or acting contrary to it, incur At once the displeasure of God, and the discontent of his own mind? Especially if we Consider, that all our Dissimulation shall one day be made manifest and published on the open Theatre of the World,
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He sets before them in this Chapter several examples in the Old Testament of those, (who tho? they were under a much more imperfect dispensation) yet by a stedfast belief in God and his promises, had performed such wonderful acts of Obedience and Self-denyal.
He sets before them in this Chapter several Examples in the Old Testament of those, (who though? they were under a much more imperfect Dispensation) yet by a steadfast belief in God and his promises, had performed such wondered acts of obedience and Self-denial.
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as nearest to them, and most likely to prevail upon them, the Examples of Abraham and Moses, the one the Father of their Nation, the other their great Lawgiver,
as nearest to them, and most likely to prevail upon them, the Examples of Abraham and Moses, the one the Father of their nation, the other their great Lawgiver,
and both of them the greatest Patterns of Faith, and Obedience, and Self-denyal, that the History of all former Ages, from the beginning of the World, had afforded.
and both of them the greatest Patterns of Faith, and obedience, and Self-denial, that the History of all former Ages, from the beginning of the World, had afforded.
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But such was the immutable stedfastness of his Faith, and the perfect submission of his Obedience, that it does not appear that he made the least check at it;
But such was the immutable steadfastness of his Faith, and the perfect submission of his obedience, that it does not appear that he made the least check At it;
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It is said that Abraham when he was tryed, the word is NONLATINALPHABET, being Tempted: That is, God intending to make Tryal of his Faith and Obedience;
It is said that Abraham when he was tried, the word is, being Tempted: That is, God intending to make Trial of his Faith and obedience;
First, It seems contrary to Scripture, which say's, God Tempts no Man: and 'tis most true, that God Tempts no Man, with a design to draw him into Sin;
First, It seems contrary to Scripture, which say's, God Tempts no Man: and it's most true, that God Tempts no Man, with a Design to draw him into since;
As God elsewhere speaks to Abraham concerning Sodom; I will go down now to see whether they have done altogether aecording to the cry which is come up unto me,
As God elsewhere speaks to Abraham Concerning Sodom; I will go down now to see whither they have done altogether according to the cry which is come up unto me,
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First, The firmness and stedfastness of his Faith, notwithstanding the objections against it. Secondly, The constancy of his resolution, notwithstanding the difficulty of the thing.
First, The firmness and steadfastness of his Faith, notwithstanding the objections against it. Secondly, The constancy of his resolution, notwithstanding the difficulty of the thing.
First, The firmness and stedfastness of his Faith will appear, if we consider what objections there were in the case, enough to shake a very strong Faith.
First, The firmness and steadfastness of his Faith will appear, if we Consider what objections there were in the case, enough to shake a very strong Faith.
There were three great objections against this Command, and such as might in reason make a wise and good Man doubtful whether this Command were from God.
There were three great objections against this Command, and such as might in reason make a wise and good Man doubtful whither this Command were from God.
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It seemed to be against the Law of Nature, and directly contrary to that kindness and affection which God himself had planted in the hearts of Parents towards their Children.
It seemed to be against the Law of Nature, and directly contrary to that kindness and affection which God himself had planted in the hearts of Parents towards their Children.
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And there is no affection more natutural and strong than this, for there are many persons that would redeem the Lives of their Children with the hazard of their own.
And there is no affection more natutural and strong than this, for there Are many Persons that would Redeem the Lives of their Children with the hazard of their own.
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How deep then must it sink into the heart of a Father to give up his innocent Son to death? And such a Son was Isaac, for any thing appeared to the contrary.
How deep then must it sink into the heart of a Father to give up his innocent Son to death? And such a Son was Isaac, for any thing appeared to the contrary.
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and where Nature was so hard prest, would not have been apt to have looked upon such a Revelation as this, rather as the suggestion and illusion of an evil Spirit,
and where Nature was so hard pressed, would not have been apt to have looked upon such a Revelation as this, rather as the suggestion and illusion of an evil Spirit,
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the report of such an action would in all appearance blemish the reputation, even of so good a Man, amongst all sober and considerate persons, who could hardly forbear to censure him,
the report of such an actium would in all appearance blemish the reputation, even of so good a Man, among all Sobrium and considerate Persons, who could hardly forbear to censure him,
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So that this pretence would have been so far from excusing his fault, that it must rather have been esteemed a high aggravation of it, by adding the boldest Impiety to the most barbarous Inhumanity.
So that this pretence would have been so Far from excusing his fault, that it must rather have been esteemed a high aggravation of it, by adding the Boldest Impiety to the most barbarous Inhumanity.
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But Abraham was not stumbled at this, nor at the advantage which the Enemies of his Religion would make of such an occasion, who would be ready to say, Here is your excellent good Man,
But Abraham was not stumbled At this, nor At the advantage which the Enemies of his Religion would make of such an occasion, who would be ready to say, Here is your excellent good Man,
but it did not move him, being resolved to obey God, and to leave it to his Wisdom to provide against all the inconveniencies that might follow upon it.
but it did not move him, being resolved to obey God, and to leave it to his Wisdom to provide against all the inconveniences that might follow upon it.
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and to make void the promise which God had before made to Abraham, That in his Seed all the Nations of the Earth should be blessed, which promise was expresly limited to Isaac and his Posterity, who had then no Son.
and to make void the promise which God had before made to Abraham, That in his Seed all the nations of the Earth should be blessed, which promise was expressly limited to Isaac and his Posterity, who had then no Son.
And of this difficulty the Apostle takes express notice in the Text, that he that had received the promises (that is, was persuaded of the truth and faithfulness of them) offered up his only begotten Son, of whom it was said, that in Isaac shall thy Seed be called.
And of this difficulty the Apostle Takes express notice in the Text, that he that had received the promises (that is, was persuaded of the truth and faithfulness of them) offered up his only begotten Son, of whom it was said, that in Isaac shall thy Seed be called.
And this Objection is really so strong, that if Abraham could not have given himself satisfaction about it, he might justly have questioned the truth of the Revelation;
And this Objection is really so strong, that if Abraham could not have given himself satisfaction about it, he might justly have questioned the truth of the Revelation;
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To take his Son, his only Son, his Son whom he loved, and in whom he placed all his hopes of a happy Posterity, and with his own hands to destroy him and all his hopes together;
To take his Son, his only Son, his Son whom he loved, and in whom he placed all his hope's of a happy Posterity, and with his own hands to destroy him and all his hope's together;
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But that his Obedience might be the more glorious, and have all the circumstances of advantage given to it, God would have it done deliberately, and upon full consideration;
But that his obedience might be the more glorious, and have all the Circumstances of advantage given to it, God would have it done deliberately, and upon full consideration;
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So is it in acts of Virtue and Obedience, especially if they be attended with considerable difficulty, the more deliberately they are done, the more virtuous they are,
So is it in acts of Virtue and obedience, especially if they be attended with considerable difficulty, the more deliberately they Are done, the more virtuous they Are,
Now that Abraham 's Obedience might want nothing to highten it, God seems on purpose to have put so long a space betwixt the Command and the performance of it;
Now that Abraham is obedience might want nothing to heighten it, God seems on purpose to have put so long a Molle betwixt the Command and the performance of it;
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And now we may easily imagin, what conflict this good Man had within himself, during those three daies that he was travelling to the Mountain in Moriah; and how his heart was ready to be rent in pieces, betwixt his duty to God,
And now we may Easily imagine, what conflict this good Man had within himself, during those three days that he was traveling to the Mountain in Moriah; and how his heart was ready to be rend in Pieces, betwixt his duty to God,
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and the Knife, it must needs be a stabbing Question, and wound him to the Heart, which his Innocent Son so innocently askt him, Where is the Lamb, for a Burnt-Offering?
and the Knife, it must needs be a stabbing Question, and wound him to the Heart, which his Innocent Son so innocently asked him, Where is the Lamb, for a Burnt-offering?
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and yet nothing of all this, made him to stagger in his Duty, but being strong in Faith, he gave glory to God, by one of the most miraculous acts of Obedience that ever was exacted from any of the Sons of Men. III. In the Third and last place, I come to consider the Reasonableness of his Faith, in that he was able to give satisfaction to himself in so intricate and perplext a case.
and yet nothing of all this, made him to stagger in his Duty, but being strong in Faith, he gave glory to God, by one of the most miraculous acts of obedience that ever was exacted from any of the Sons of Men. III. In the Third and last place, I come to Consider the Reasonableness of his Faith, in that he was able to give satisfaction to himself in so intricate and perplexed a case.
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1. The horrid appearance of the thing, that a Father should Slay his Innocent Son. Why should Abraham scruple the doing this, at the Command of God, who being the Author of Life, hath power over it,
1. The horrid appearance of the thing, that a Father should Slay his Innocent Son. Why should Abraham scruple the doing this, At the Command of God, who being the Author of Life, hath power over it,
nay, in much later times we find that in the most ancient Laws of the Romans (I mean those of the 12 Tables ) Children are absolutely put in the power of their Parents, to whom is given, jus vitae & necis, a power of Life and Death over them;
nay, in much later times we find that in the most ancient Laws of the Romans (I mean those of the 12 Tables) Children Are absolutely put in the power of their Parents, to whom is given, jus vitae & necis, a power of Life and Death over them;
And tho amongst the Jews this paternal power was limited by the Law of Moses; and the judgment of Life and Death was taken out of the Fathers hands,
And though among the jews this paternal power was limited by the Law of Moses; and the judgement of Life and Death was taken out of the Father's hands,
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except in case of Contumacy and Rebellion; (and even in that case the Process was to be before the Elders of the City) yet it is certain, that in elder times the paternal power was more absolute and unaccountable, which takes off much from the horror and scandal of the thing,
except in case of Contumacy and Rebellion; (and even in that case the Process was to be before the Elders of the city) yet it is certain, that in elder times the paternal power was more absolute and unaccountable, which Takes off much from the horror and scandal of the thing,
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And therefore we do not find in the History, that this Objection did much stick with Abraham: It being then no unusual thing for a Father to put his Child to Death, upon a just account.
And Therefore we do not find in the History, that this Objection did much stick with Abraham: It being then no unusual thing for a Father to put his Child to Death, upon a just account.
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and no Man can reasonably scruple the doing of that, upon the Command of God, which he might have done by his own Authority, without being accountable for the Action, to any but God only.
and no Man can reasonably scruple the doing of that, upon the Command of God, which he might have done by his own authority, without being accountable for the Actium, to any but God only.
3. As to the Objection from the horrible consequence of the thing Commanded, that the Slaying of Isaac seemed to overthrow the Promise, which God had made before to Abraham, That in Isaac his Seed should be called:
3. As to the Objection from the horrible consequence of the thing Commanded, that the Slaying of Isaac seemed to overthrow the Promise, which God had made before to Abraham, That in Isaac his Seed should be called:
This seems to him to be the great difficulty, and here he makes use of Reason, to reconcile the seeming Contradiction of this Command of God, to his former Promise.
This seems to him to be the great difficulty, and Here he makes use of Reason, to reconcile the seeming Contradiction of this Command of God, to his former Promise.
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And in his reasoning about this matter, he gives the utmost weight to every thing, that might tend to vindicate the Truth and faithfulness of God's Promise,
And in his reasoning about this matter, he gives the utmost weight to every thing, that might tend to vindicate the Truth and faithfulness of God's Promise,
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Rather than disobey a Command of God, or believe that his promise should be frustrate, he will believe any thing that is credible and possible, how improbable soever.
Rather than disobey a Command of God, or believe that his promise should be frustrate, he will believe any thing that is credible and possible, how improbable soever.
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for if Abraham had not been fully and past all doubt assured that this was a Command from God, he would certainly have spared his Son. And nothing is more reasonable,
for if Abraham had not been Fully and passed all doubt assured that this was a Command from God, he would Certainly have spared his Son. And nothing is more reasonable,
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than to believe that those to whom God is pleased to make immediate Revelations of his Will, are some way or other assured that they are Divine, otherwise they would be in vain, and to no purpose.
than to believe that those to whom God is pleased to make immediate Revelations of his Will, Are Some Way or other assured that they Are Divine, otherwise they would be in vain, and to no purpose.
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Because this would be for God to destroy his own Workmanship, and to impose that upon the understanding of Man, which whilst it remains what it is, it cannot possibly admit.
Because this would be for God to destroy his own Workmanship, and to impose that upon the understanding of Man, which while it remains what it is, it cannot possibly admit.
And it is very probable, the first time God appeared to Abraham, because it was a new thing, that to make way for the credit of future Revelations, God did shew himself to him in so glorious a manner,
And it is very probable, the First time God appeared to Abraham, Because it was a new thing, that to make Way for the credit of future Revelations, God did show himself to him in so glorious a manner,
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Now by this glorious Appearance of God to him at first, he was so, prepared for the Entertainment of after Revelations, that he was not staggered even at this, concerning the Sacrificing of his Son, being both by the manner of it,
Now by this glorious Appearance of God to him At First, he was so, prepared for the Entertainment of After Revelations, that he was not staggered even At this, Concerning the Sacrificing of his Son, being both by the manner of it,
because this natural Notion, or Principle, that God cannot contradict himself, every Man does first, and more firmly believe, than any Revelation whatsoever.
Because this natural Notion, or Principle, that God cannot contradict himself, every Man does First, and more firmly believe, than any Revelation whatsoever.
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And this being admitted, the Command of God, concerning the Slaying of Isaac, was very well consistent with his former Promise, That in Isaac his Seed should be called.
And this being admitted, the Command of God, Concerning the Slaying of Isaac, was very well consistent with his former Promise, That in Isaac his Seed should be called.
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I know there hath a very rude clamour been raised by some persons, (but of more Zeal I think than Judgment) against the use of Reason in matters of Faith;
I know there hath a very rude clamour been raised by Some Persons, (but of more Zeal I think than Judgement) against the use of Reason in matters of Faith;
1. The nature of Divine Revelation: That it doth not endow Men with new Faculties; but propoundeth new Objects to the Faculties, which they had before.
1. The nature of Divine Revelation: That it does not endow Men with new Faculties; but propoundeth new Objects to the Faculties, which they had before.
Suppose we had to deal with one that is a Stranger, and Enemy to Christianity, What means are proper to be used to gain him over to it? The most natural method surely were this, to acquaint him with the Holy Scriptures, which are the Rule of our Faith and Practice.
Suppose we had to deal with one that is a Stranger, and Enemy to Christianity, What means Are proper to be used to gain him over to it? The most natural method surely were this, to acquaint him with the Holy Scriptures, which Are the Rule of our Faith and Practice.
4. Let it be considered farther, that the highest commendations that are given in Scripture to any ones Faith, are given upon account of the reasonableness of it.
4. Let it be considered farther, that the highest commendations that Are given in Scripture to any ones Faith, Are given upon account of the reasonableness of it.
Abraham 's Faith is famous, and made a pattern to all generations, because he reasoned himself into it, notwithstanding the objections to the contrary;
Abraham is Faith is famous, and made a pattern to all generations, Because he reasoned himself into it, notwithstanding the objections to the contrary;
And our Saviour is so far from reprehending him for reasoning himself into this belief, that he admires his Faith so much the more for the reasonableness of it, v. 10. When Jesus heard this, he marvelled,
And our Saviour is so Far from reprehending him for reasoning himself into this belief, that he admires his Faith so much the more for the reasonableness of it, v. 10. When jesus herd this, he marveled,
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and when he repulsed her with this severe answer, It is not meet to take the Childrens bread and cast it to dogs, she made this quick and modest reply, truth Lord, yet the dogs eat of the crumbs which fall from their Masters Table.
and when he repulsed her with this severe answer, It is not meet to take the Children's bred and cast it to Dogs, she made this quick and modest reply, truth Lord, yet the Dogs eat of the crumbs which fallen from their Masters Table.
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Before I pass from this Argument, I cannot but observe, that both the extremes of those who differ from our Church, are generally great Declamers against the use of Reason in matters of Faith:
Before I pass from this Argument, I cannot but observe, that both the extremes of those who differ from our Church, Are generally great Declaimers against the use of Reason in matters of Faith:
and tho being reviled she reviles not again, yet in a more still and gentle way, she commonly hath her full revenge upon all those that rail at her.
and though being reviled she reviles not again, yet in a more still and gentle Way, she commonly hath her full revenge upon all those that rail At her.
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as Nurses use to endear themselves to Children, by perpetual noise and nonsense. III. I observe, that God obligeth no Man to believe plain and evident Contradictions, as matters of Faith.
as Nurse's use to endear themselves to Children, by perpetual noise and nonsense. III. I observe, that God obliges no Man to believe plain and evident Contradictions, as matters of Faith.
yet it is not possible for any Man to believe God against God himself. Some Men seem to think that they oblige God mightily, by believing plain contradictions.
yet it is not possible for any Man to believe God against God himself. some Men seem to think that they oblige God mightily, by believing plain contradictions.
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He that made Man a reasonable Creature, cannot take it kindly from any Man, to debase his workmanship, by making himself unreasonable. And therefore, as no service, or obedience;
He that made Man a reasonable Creature, cannot take it kindly from any Man, to debase his workmanship, by making himself unreasonable. And Therefore, as no service, or Obedience;
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for he that can believe plain contradictions, may believe any thing how absurd soever; because nothing can be more absurd, than the belief of a plain contradiction;
for he that can believe plain contradictions, may believe any thing how absurd soever; Because nothing can be more absurd, than the belief of a plain contradiction;
and that all the promises and threatnings of the Gospel will one day be verified and made good, What manner of persons should we be in all holy conversation and godliness? How would the lively thoughts of another world, raise us above the vanities of this present life;
and that all the promises and threatenings of the Gospel will one day be verified and made good, What manner of Persons should we be in all holy Conversation and godliness? How would the lively thoughts of Another world, raise us above the vanities of this present life;
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and suffering for his truth and righteousness sake, we must after the example of faithful Abraham, not think much to deny or part with any thing for him, no not life it self.
and suffering for his truth and righteousness sake, we must After the Exampl of faithful Abraham, not think much to deny or part with any thing for him, no not life it self.
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Besides the consideration of the extraordinary comfort and support, and the glorious rewards that are expresly promised to our obedience and self denial in such a case;
Beside the consideration of the extraordinary Comfort and support, and the glorious rewards that Are expressly promised to our Obedience and self denial in such a case;
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And whilst I am perswading you and my self to resolution and constancy in our Holy Religion, notwithstanding all hazards and hardships that may attend it, I have a just sense of the frailty of humane nature, and of humane resolution:
And while I am persuading you and my self to resolution and constancy in our Holy Religion, notwithstanding all hazards and hardships that may attend it, I have a just sense of the frailty of humane nature, and of humane resolution:
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But with all, a most firm persuasion of the goodness of God, that he will not suffer those who sincerely love him and his Truth, to be tempted above what they are able.
But with all, a most firm persuasion of the Goodness of God, that he will not suffer those who sincerely love him and his Truth, to be tempted above what they Are able.
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but one great design of it was to be a Type and Figure of that immense love and kindness which he intended to all mankind, in the Sacrifice of his Son,
but one great Design of it was to be a Type and Figure of that immense love and kindness which he intended to all mankind, in the Sacrifice of his Son,
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And as the most clear and express promise of the Messias was made to Abraham; so the most express and lively Type of the Messias that we meet with in all the old Testament, was Abraham 's offering up his Son. And as St. Hierom tells us (from an ancient and constant Tradition of the Jews ) the Mountain in Moriah, where Abraham was commanded to Sacrifice Isaac, was Mount Calvary, where our Lord also was Crucified and offered up, that by this one sacrifice of himself once offered, he might perfect for ever them that are sanctified,
And as the most clear and express promise of the Messias was made to Abraham; so the most express and lively Type of the Messias that we meet with in all the old Testament, was Abraham is offering up his Son. And as Saint Hieronymus tells us (from an ancient and constant Tradition of the jews) the Mountain in Moriah, where Abraham was commanded to Sacrifice Isaac, was Mount Calvary, where our Lord also was crucified and offered up, that by this one sacrifice of himself once offered, he might perfect for ever them that Are sanctified,
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When Moses was born, his Parents (for fear of the cruel law which Pharaoh had made, That all the male Children of the Hebrews, so soon as they were born, should be put to death ) after they had hid him three months, did at last expose him in an Ark of Bulrushes, upon the River Nile, and committed him to the providence of God, whom they despair'd to conceal any longer by their own care.
When Moses was born, his Parents (for Fear of the cruel law which Pharaoh had made, That all the male Children of the Hebrews, so soon as they were born, should be put to death) After they had hid him three months, did At last expose him in an Ark of Bulrushes, upon the River Nile, and committed him to the providence of God, whom they despaired to conceal any longer by their own care.
and was brought about in so strange a manner, and when by this means he might probably have had it in his power to have eased the Israelites of their cruel bondage,
and was brought about in so strange a manner, and when by this means he might probably have had it in his power to have eased the Israelites of their cruel bondage,
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and perhaps have had the oportunity of reducing that great Kingdom from the worship of Idols to the true God? Why would he refuse a Kingdom which was offered to him with so fair an oportunity of doing so much good?
and perhaps have had the opportunity of reducing that great Kingdom from the worship of Idols to the true God? Why would he refuse a Kingdom which was offered to him with so fair an opportunity of doing so much good?
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And how unlikely it was that he should prevail with them to change their Religion, he might easily judge by the example of Joseph, who tho he had so much authority and esteem amongst them, by having been so great a Benefactor to their Nation;
And how unlikely it was that he should prevail with them to change their Religion, he might Easily judge by the Exampl of Joseph, who though he had so much Authority and esteem among them, by having been so great a Benefactor to their nation;
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Now seeing he had no hopes of attaining, or enjoying that dignity without sinning grievously against God, he would not purchase a Kingdom at so unconscionable a price.
Now seeing he had no hope's of attaining, or enjoying that dignity without sinning grievously against God, he would not purchase a Kingdom At so unconscionable a price.
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He was adopted Heir of the Kingdom of Egypt, (one of the greatest and most flourishing Kingdoms then in the World;) But he could not hope to attain to this dignity,
He was adopted Heir of the Kingdom of Egypt, (one of the greatest and most flourishing Kingdoms then in the World;) But he could not hope to attain to this dignity,
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Now being brought up in the belief of the true God, the God of Israel, by his Mother, to whom Pharaoh 's Daughter had committed him, he could not without great violence to his Conscience,
Now being brought up in the belief of the true God, the God of Israel, by his Mother, to whom Pharaoh is Daughter had committed him, he could not without great violence to his Conscience,
and the principles of his Education, renounce the true God, and fall off to the Idolatry of the Egyptians: And for this reason he refused to be called the Son of Pharaoh 's Daughter, chusing rather to suffer affliction with the worshipers of the true God,
and the principles of his Education, renounce the true God, and fallen off to the Idolatry of the egyptians: And for this reason he refused to be called the Son of Pharaoh is Daughter, choosing rather to suffer affliction with the worshippers of the true God,
And when we consider for what inconsiderable things some men sell their Religion and their Consciences, we shall think it no small temptation which Moses here resisted.
And when we Consider for what inconsiderable things Some men fell their Religion and their Consciences, we shall think it no small temptation which Moses Here resisted.
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Had he refused a Kingdom, and chosen the quiet condition of a Subject of middle rank (beneath envy and above contempt,) his self-denial had not been so great;
Had he refused a Kingdom, and chosen the quiet condition of a Subject of middle rank (beneath envy and above contempt,) his self-denial had not been so great;
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And this the Apostle takes notice of in the Text, as a very memorable circumstance, that when he was come to years, he refused to be called the Son of Pharaoh's Daughter. And St. Stephen tells us, that he was full forty years old when he made this choice, Acts 7. 23. When he was full forty years old, it came into his heart, to visit his brethren, the children of Israel.
And this the Apostle Takes notice of in the Text, as a very memorable circumstance, that when he was come to Years, he refused to be called the Son of Pharaoh's Daughter. And Saint Stephen tells us, that he was full forty Years old when he made this choice, Acts 7. 23. When he was full forty Years old, it Come into his heart, to visit his brothers, the children of Israel.
For he tells, that when the Ethiopians had invaded Egypt, and almost over-run it, that Pharaoh was directed by the Oracle at Memphis, to make Moses his General, who by his extraordinary Conduct and Courage overthrew the Ethiopians, and drave them out of Egypt.
For he tells, that when the Ethiopians had invaded Egypt, and almost overrun it, that Pharaoh was directed by the Oracle At Memphis, to make Moses his General, who by his extraordinary Conduct and Courage overthrew the Ethiopians, and drave them out of Egypt.
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There is likewise another passage in Josephus concerning Moses, which seems to be a forerunner of the contempt which he shewed afterward of the Crown of Egypt; That when Moses was about three years old, Thermuthis, the Daughter of Pharaoh, brought the Child to him, who took him in his arms and put his Diadem upon his Head,
There is likewise Another passage in Josephus Concerning Moses, which seems to be a forerunner of the contempt which he showed afterwards of the Crown of Egypt; That when Moses was about three Years old, Thermuthis, the Daughter of Pharaoh, brought the Child to him, who took him in his arms and put his Diadem upon his Head,
This was but a childish act, and they who saw it, would easily believe, that for all his childish contempt of it then, it it were put upon his Head in good earnest,
This was but a childish act, and they who saw it, would Easily believe, that for all his childish contempt of it then, it it were put upon his Head in good earnest,
But before I proceed any farther, I cannot but take notice of an objection, which may seem to reflect greatly upon the integrity of Moses. Can we think him so very conscientious a Man, who persuaded the people of Israel (and pretended God's direction in the case) to cheat the Egyptians of their Jewels, under a fraudulent pretence of borrowing them? There is some difficulty in the thing,
But before I proceed any farther, I cannot but take notice of an objection, which may seem to reflect greatly upon the integrity of Moses. Can we think him so very conscientious a Man, who persuaded the people of Israel (and pretended God's direction in the case) to cheat the egyptians of their Jewels, under a fraudulent pretence of borrowing them? There is Some difficulty in the thing,
which in short, is this, and grounded upon the History, as we find it related, Ex. 12. The Providence of God did, it seems, design by this way to make some reparation to the Israelites, for the tyrannical usage which they had received from the Egyptians: And that first (as the Text expresly tells us) in giving them favour with the Egyptians, who in truth,
which in short, is this, and grounded upon the History, as we find it related, Ex. 12. The Providence of God did, it seems, Design by this Way to make Some reparation to the Israelites, for the tyrannical usage which they had received from the egyptians: And that First (as the Text expressly tells us) in giving them favour with the egyptians, who in truth,
Namely, by permitting the Egyptians afterwards, without cause, and after leave given them to depart, to persue them, with a design to have destroyed them;
Namely, by permitting the egyptians afterwards, without cause, and After leave given them to depart, to pursue them, with a Design to have destroyed them;
And in speaking to this, I shall abstract from the particular case of Moses, and shew in general, That it is a prudent and reasonable thing, to prefer even an afflicted state of Piety and Virtue,
And in speaking to this, I shall abstract from the particular case of Moses, and show in general, That it is a prudent and reasonable thing, to prefer even an afflicted state of Piety and Virtue,
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for therefore he chose to suffer Affliction with the People of God, rather than to enjoy the Pleasures of sin, which are but for a Season, because he had respect to the recompence of reward:
for Therefore he chosen to suffer Affliction with the People of God, rather than to enjoy the Pleasures of since, which Are but for a Season, Because he had respect to the recompense of reward:
yet it seems he had so much assurance of the goodness of God, as firmly to believe that he should be no loser at the last, by any thing that he suffered for God and Religion.
yet it seems he had so much assurance of the Goodness of God, as firmly to believe that he should be no loser At the last, by any thing that he suffered for God and Religion.
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Indeed if there were no life after this, and we had no expectation beyond this world, the wisest thing we could do, would be to enjoy as much of the present contentment of this world,
Indeed if there were no life After this, and we had no expectation beyond this world, the Wisest thing we could do, would be to enjoy as much of the present contentment of this world,
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But if we be designed for immortality, and shall be unspeakably happy, or intorably miserable in another world, according as we have demeaned our selves in this life;
But if we be designed for immortality, and shall be unspeakably happy, or intorably miserable in Another world, according as we have demeaned our selves in this life;
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But the disproportion betwixt Time and Eternity is so vast, that did we but firmly believe, that we shall live for ever, nothing in this world could reasonably be thought too good to part withall,
But the disproportion betwixt Time and Eternity is so vast, that did we but firmly believe, that we shall live for ever, nothing in this world could reasonably be Thought too good to part withal,
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or too grievous to suffer for the obtaining of a blessed Immortality. And upon this belief and persuasion of a mighty reward, beyond all their present sufferings,
or too grievous to suffer for the obtaining of a blessed Immortality. And upon this belief and persuasion of a mighty reward, beyond all their present sufferings,
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II. This will yet more evidently appear, if we consider the temporary injoyments of sin, together with the mischiefs and inconveniencies attending, and consequent upon them:
II This will yet more evidently appear, if we Consider the temporary enjoyments of since, together with the mischiefs and inconveniences attending, and consequent upon them:
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There can be no true and sincere pleasure in any sinful and vitious course, tho it be attended with all the Pomp and Splendor of outward Happiness and Prosperity;
There can be no true and sincere pleasure in any sinful and vicious course, though it be attended with all the Pomp and Splendour of outward Happiness and Prosperity;
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as Riches and Honours, the common purchase of Covetousness and Ambition, and of that long train of inferiour Vices which attend upon them, and minister unto them;
as Riches and Honours, the Common purchase of Covetousness and Ambition, and of that long train of inferior Vices which attend upon them, and minister unto them;
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and the difference betwixt a good and bad Man, will be really much greater than ever it seemed to be, betwixt the highest and meanest persons in this world.
and the difference betwixt a good and bad Man, will be really much greater than ever it seemed to be, betwixt the highest and Meanest Persons in this world.
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And if this be so, why should we value the enjoyments of sin at so high a rate, which at the best are only considerable (and that only in the imagination of vain Men) during our abode in this world,
And if this be so, why should we valve the enjoyments of since At so high a rate, which At the best Are only considerable (and that only in the imagination of vain Men) during our Abided in this world,
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nor forsake us, but will stick close to us, and make us miserable for ever. But this belongs to the III. Thing I proposed to speak to, namely, The final issue, and consequence of a sinful course, which is misery and sorrow, many times in this world;
nor forsake us, but will stick close to us, and make us miserable for ever. But this belongs to the III. Thing I proposed to speak to, namely, The final issue, and consequence of a sinful course, which is misery and sorrow, many times in this world;
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for it is many times (especially after great sins, and a long continuance in them,) accompanied with much regret and horror; with deep and piercing sorrow;
for it is many times (especially After great Sins, and a long Continuance in them,) accompanied with much regret and horror; with deep and piercing sorrow;
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So that if this were the worst consequence of sin (which indeed is the best) no Man that considers and calculates things wisely, would purchase the pleasure of any sin, at the price of so much anguish and sorrow,
So that if this were the worst consequence of since (which indeed is the best) no Man that considers and calculates things wisely, would purchase the pleasure of any since, At the price of so much anguish and sorrow,
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How quietly soever a sinner may pass through this world, or out of it, misery will certainly overtake him in the next, unspeakable and eternal misery, arising from an apprehension of the greatest loss,
How quietly soever a sinner may pass through this world, or out of it, misery will Certainly overtake him in the next, unspeakable and Eternal misery, arising from an apprehension of the greatest loss,
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From a sad apprehension and melancholy reflection upon his inestimable loss. In the other world; the sinner shall be eternally separated from God, who is the fountain of happiness.
From a sad apprehension and melancholy reflection upon his inestimable loss. In the other world; the sinner shall be eternally separated from God, who is the fountain of happiness.
But this stupidity and insensibleness of sinners, continues only during this present state, which affords Men variety of objects and pleasures, to divert and entertain them:
But this stupidity and insensibleness of Sinners, continues only during this present state, which affords Men variety of objects and pleasures, to divert and entertain them:
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That they are the effects of a mighty displeasure, of Anger and Omnipotence met together, far greater than can be described by any pains and sufferings which we are acquainted withall in this world:
That they Are the effects of a mighty displeasure, of Anger and Omnipotence met together, Far greater than can be described by any pains and sufferings which we Are acquainted withal in this world:
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For who knows the power of Gods anger, and the utmost of what Omnipotent Justice can do to sinners? It is a fearful thing to fall into the hands of the living God.
For who knows the power of God's anger, and the utmost of what Omnipotent justice can do to Sinners? It is a fearful thing to fallen into the hands of the living God.
from the remembrance of past pleasures, and the despair of any future ease and remedy. The remembrance of past pleasure makes present sufferings more sharp and sensible.
from the remembrance of past pleasures, and the despair of any future ease and remedy. The remembrance of past pleasure makes present sufferings more sharp and sensible.
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For as nothing commends pleasure more, and gives a quicker relish to happiness, than precedent pain and suffering: (for perhaps there is not a greater pleasure in the world,
For as nothing commends pleasure more, and gives a quicker relish to happiness, than precedent pain and suffering: (for perhaps there is not a greater pleasure in the world,
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especially, if it be attended with great afflictions and sufferings? And of this I shall give you as brief an account as I can, and so conclude this Discourse.
especially, if it be attended with great afflictions and sufferings? And of this I shall give you as brief an account as I can, and so conclude this Discourse.
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they do not disbelieve these things, but they are not firmly persuaded of them; their Faith is rather an opinion, than a rooted and well grounded persuasion; and therefore no wonder;
they do not disbelieve these things, but they Are not firmly persuaded of them; their Faith is rather an opinion, than a rooted and well grounded persuasion; and Therefore no wonder;
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but their Faith had taken no deep root, and therefore it withered. The weakness and wavering of Mens Faith, makes them unstable and inconstant in their course;
but their Faith had taken no deep root, and Therefore it withered. The weakness and wavering of Men's Faith, makes them unstable and inconstant in their course;
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If any Man live so, as no Man that heartily believes the Christian Religion can live, it is not credible that such a Man doth firmly believe the Christian Religion. He says he does;
If any Man live so, as no Man that heartily believes the Christian Religion can live, it is not credible that such a Man does firmly believe the Christian Religion. He Says he does;
there is Testimonium rei, the Man's actions are to the contrary, and they do best declare the inward sense of the Man. Did Men firmly believe, that there is a God that governs the world,
there is Testimonium rei, the Man's actions Are to the contrary, and they do best declare the inward sense of the Man. Did Men firmly believe, that there is a God that governs the world,
and that he hath appointed a day, wherein he will judge it in righteousnes; and that all mankind shall shortly appear before him, and give an account of themselves,
and that he hath appointed a day, wherein he will judge it in righteousness; and that all mankind shall shortly appear before him, and give an account of themselves,
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A firm and unshaken belief of these things, would effectually remove all those mountains of difficulty and discouragement, which Men fancy to themselves in the ways of Religion.
A firm and unshaken belief of these things, would effectually remove all those Mountains of difficulty and discouragement, which Men fancy to themselves in the ways of Religion.
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the shortness of its pleasure, and the eternity of its punishment; should resolve to forsake sin, and to live a holy and virtuous life. To conclude this whole Discourse.
the shortness of its pleasure, and the eternity of its punishment; should resolve to forsake since, and to live a holy and virtuous life. To conclude this Whole Discourse.
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And this very thing, that so many hold their Religion so fast, and are so loth to part with it, gives great hopes that they intend to make good use of it,
And this very thing, that so many hold their Religion so fast, and Are so loath to part with it, gives great hope's that they intend to make good use of it,
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THE main Scope and design of this Epistle to the Hebrews, is to persuade the Jews, who were newly converted to Christianity, to continue stedfast in the profession of that Holy and Excellent Religion which they had embraced;
THE main Scope and Design of this Epistle to the Hebrews, is to persuade the jews, who were newly converted to Christianity, to continue steadfast in the profession of that Holy and Excellent Religion which they had embraced;
and not to be removed from it, either by the subtile insinuations of their Brethren the Jews, who pretended that they were in possession of the true ancient Religion,
and not to be removed from it, either by the subtle insinuations of their Brothers the jews, who pretended that they were in possession of the true ancient Religion,
And to this end the Author of this Epistle doth by great variety of arguments demonstrate the excellency of the Christian Religion above the Jewish dispensation;
And to this end the Author of this Epistle does by great variety of Arguments demonstrate the excellency of the Christian Religion above the Jewish Dispensation;
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and shews at large, that in all those respects upon which the Jews valued themselves and their Religion (as namely upon the account of their Lawgiver, their High-Priests and their Sacrifices) the Christian Religion had every way the advantage of them.
and shows At large, that in all those respects upon which the jews valued themselves and their Religion (as namely upon the account of their Lawgiver, their High priests and their Sacrifices) the Christian Religion had every Way the advantage of them.
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And having made this clear, he concludes with an earnest exhortation to them to continue stedfast in the profession of this excellent Religion, which was revealed to them by the Son of God, the true propitiatory Sacrifice,
And having made this clear, he concludes with an earnest exhortation to them to continue steadfast in the profession of this excellent Religion, which was revealed to them by the Son of God, the true propitiatory Sacrifice,
vers. 19, 20, 21, 22. Having therefore, brethren, boldness to enter into the holiest, by the blood of Jesus, by a new and living way, which he hath consecrated for us through the vail, that is to say, his flesh;
vers. 19, 20, 21, 22. Having Therefore, brothers, boldness to enter into the Holiest, by the blood of jesus, by a new and living Way, which he hath consecrated for us through the Vail, that is to say, his Flesh;
Let us draw near with a true heart, in full assurance of faith, (that is, let us sincerly serve God with a firm persuasion of the Truth and Excellency of this Holy Religion, into the Profession whereof we were solemnly admitted by Baptism;
Let us draw near with a true heart, in full assurance of faith, (that is, let us sincerely serve God with a firm persuasion of the Truth and Excellency of this Holy Religion, into the Profession whereof we were solemnly admitted by Baptism;
for that is undoubtedly the meaning of the following words; having our hearts sprinkled from an evil Conscience, and our bodies washt with pure water;
for that is undoubtedly the meaning of the following words; having our hearts sprinkled from an evil Conscience, and our bodies washed with pure water;
the Water with which our Bodies are washt in Baptism, signifying our spiritual Regeneration, and the purging of our Consciences from dead Works, to serve the living God.
the Water with which our Bodies Are washed in Baptism, signifying our spiritual Regeneration, and the purging of our Consciences from dead Works, to serve the living God.
Let us hold fast, NONLATINALPHABET, let us firmly retain; the same with NONLATINALPHABET. Chap. 4. 14. Seeing then we have a great high-priest which is passed into the Heavens, Jesus the Son of God, let us take fast hold of our profession.
Let us hold fast,, let us firmly retain; the same with. Chap. 4. 14. Seeing then we have a great High Priest which is passed into the Heavens, jesus the Son of God, let us take fast hold of our profession.
So here in the Text, the Apostle upon the same Consideration exhorts Christians to retain, or hold fast, NONLATINALPHABET, the Confession or Profession of their hope; that is, the Hope of the Resurrection of the Dead,
So Here in the Text, the Apostle upon the same Consideration exhorts Christians to retain, or hold fast,, the Confessi or Profession of their hope; that is, the Hope of the Resurrection of the Dead,
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Let us hold fast the profession of our Faith without wavering: And II. The Argument or Encouragement used to en•••ce it; He is faithful that promised. so I begin with the
Let us hold fast the profession of our Faith without wavering: And II The Argument or Encouragement used to en•••ce it; He is faithful that promised. so I begin with the
I. The Exhortation, to be constant and steady in the Profession of the Christian Religion: Let us hold fast the profession of our faith without wavering.
I. The Exhortation, to be constant and steady in the Profession of the Christian Religion: Let us hold fast the profession of our faith without wavering.
2. That men should obstinately refuse to hear any Reasons that can be brought against the true Religion as they think, which they have once entertained.
2. That men should obstinately refuse to hear any Reasons that can be brought against the true Religion as they think, which they have once entertained.
namely, to chuse their Religion? There is indeed one Part of one Religion (which we all know) which Children at Seven Years of Age are fit (I do not say to judge of,
namely, to choose their Religion? There is indeed one Part of one Religion (which we all know) which Children At Seven years of Age Are fit (I do not say to judge of,
I shall say no more of this, but that it is a very extraordinary Law, and such as perhaps was never thought of before, from the beginning of the World. Thus much for Children.
I shall say no more of this, but that it is a very extraordinary Law, and such as perhaps was never Thought of before, from the beginning of the World. Thus much for Children.
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and either by reason of the weakness of their Faculties, or other Disadvantages which they lye under, are in little or no probability of improving themselves;
and either by reason of the weakness of their Faculties, or other Disadvantages which they lie under, Are in little or no probability of improving themselves;
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These are always to be considered as in the condition of Children, and Learners, and therefore must of necessity, in things which are not plain and obvious to the meanest Capacities, trust and rely upon the Judgment of others.
These Are always to be considered as in the condition of Children, and Learners, and Therefore must of necessity, in things which Are not plain and obvious to the Meanest Capacities, trust and rely upon the Judgement of Others.
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and are careful to practise what they know, and to live up to the best Light and Knowledge which they have, shall not miscarry, meerly for want of those farther degrees of Knowledge which they had no Capacity nor Opportunity to attain;
and Are careful to practise what they know, and to live up to the best Light and Knowledge which they have, shall not miscarry, merely for want of those farther Degrees of Knowledge which they had no Capacity nor Opportunity to attain;
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And if they be led into any dangerous Error, by the negligence or ill conduct of those, under whose Care and Instruction the Providence of God permitted them to be placed, God will not impute it to them as a Fault:
And if they be led into any dangerous Error, by the negligence or ill conduct of those, under whose Care and Instruction the Providence of God permitted them to be placed, God will not impute it to them as a Fault:
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Because in the Circumstances in which they were, they took the best and wisest course that they could, to come to the knowledge of the Truth, by being willing to learn what they could of those, whom they took to be wiser than themselves.
Because in the circumstances in which they were, they took the best and Wisest course that they could, to come to the knowledge of the Truth, by being willing to Learn what they could of those, whom they took to be Wiser than themselves.
and Reason he can have none, unless he be allowed to examine his Religion and to compare it with others, that by the Comparison he may discern which is best,
and Reason he can have none, unless he be allowed to examine his Religion and to compare it with Others, that by the Comparison he may discern which is best,
1. Because this is a plain and shameful begging of the thing in Question; and that which every Church, and every Religion doth almost with equal Confidence pretend to;
1. Because this is a plain and shameful begging of the thing in Question; and that which every Church, and every Religion does almost with equal Confidence pretend to;
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And therefore it is the vainest thing in the World, for the Church of Rome to pretend, that all Religions in the World ought to be examined, but Theirs;
And Therefore it is the vainest thing in the World, for the Church of Room to pretend, that all Religions in the World ought to be examined, but Theirs;
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but that all other Religions ought to be examined, or rather, because they are different from That which they presume to be the only true Religion, ought to be condemned at all adventures, without any farther enquiry.
but that all other Religions ought to be examined, or rather, Because they Are different from That which they presume to be the only true Religion, ought to be condemned At all adventures, without any farther enquiry.
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because every Religion and every Church may (for ought that appears to any man that is not permitted to examine things impartially) say the same for themselves, and with as much Reason;
Because every Religion and every Church may (for ought that appears to any man that is not permitted to examine things impartially) say the same for themselves, and with as much Reason;
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This is so far from being a Reason why they should not permit it to be examined, that on the contrary, it is one of the best Reasons in the World why they should allow it to be examined,
This is so Far from being a Reason why they should not permit it to be examined, that on the contrary, it is one of the best Reasons in the World why they should allow it to be examined,
because, if They be sure that the Grounds of their Religion be firm and good, I am sure, they will be never the worse for being examined and look'd into.
Because, if They be sure that the Grounds of their Religion be firm and good, I am sure, they will be never the Worse for being examined and looked into.
that they are so very loth to have them searcht into and examined? This cannot but tempt a wise Man to suspect, that their Church is not founded upon a Rock;
that they Are so very loath to have them searched into and examined? This cannot but tempt a wise Man to suspect, that their Church is not founded upon a Rock;
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Nay, on the contrary, they frequently exhort them to try and examine their Religion, and whether that Doctrine which they had delivered to them was the true Faith of Christ.
Nay, on the contrary, they frequently exhort them to try and examine their Religion, and whither that Doctrine which they had Delivered to them was the true Faith of christ.
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And again, 1 Thes. 5. 21. Prove all things, hold fast that which is good intimating to us, that in order to the holding fast the Profession of our Faith, it is requisite to prove and try it.
And again, 1 Thebes 5. 21. Prove all things, hold fast that which is good intimating to us, that in order to the holding fast the Profession of our Faith, it is requisite to prove and try it.
because many false Prophets are gone out into the world. And he gives a very notable mark, whereby we may know the Spirit of Truth, and the Spirit of Error.
Because many false prophets Are gone out into the world. And he gives a very notable mark, whereby we may know the Spirit of Truth, and the Spirit of Error.
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Acts 17. 11. St. Luke commends it as an argument of a more noble and generous Spirit in the Beroeans; that they examined the Doctrine which the Apostles preacht, whether it were agreeable to the Scriptures;
Acts 17. 11. Saint Lycia commends it as an argument of a more noble and generous Spirit in the Beroeans; that they examined the Doctrine which the Apostles preached, whither it were agreeable to the Scriptures;
but using due Care to examine the Doctrines which they were taught, and to see if they were agreeable to that Divine Revelation of the Holy Scriptures, which they had before received.
but using due Care to examine the Doctrines which they were taught, and to see if they were agreeable to that Divine Revelation of the Holy Scriptures, which they had before received.
And we desire no more of the Church of Rome, than that they would encourage the people to search the Scriptures daily, and to examine whether their Doctrines be according to them. We would be glad to hear the Pope and a General Council commend to the People the searching of the Scriptures;
And we desire no more of the Church of Rome, than that they would encourage the people to search the Scriptures daily, and to examine whither their Doctrines be according to them. We would be glad to hear the Pope and a General Council commend to the People the searching of the Scriptures;
and to try their Definitions of Faith and Decrees of Worship, by that Rule, to see whether what they have defined and decreed to be believed and practised, be agreeable to it; their Worship of Images;
and to try their Definitions of Faith and Decrees of Worship, by that Rule, to see whither what they have defined and decreed to be believed and practised, be agreeable to it; their Worship of Images;
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the frequent Repetition of the Propitiatory Sacrifice of Christs Body and Blood in the Mass. Had the Beroeans been at the Council of Trent and pleaded their Right to search the Scriptures, whether these things were so;
the frequent Repetition of the Propitiatory Sacrifice of Christ Body and Blood in the Mass. Had the Beroeans been At the Council of Trent and pleaded their Right to search the Scriptures, whither these things were so;
You see then, upon the whole matter, that it is a very groundless and suspicious Pretence of the Church of Rome, that because They are Infallibly in the right,
You see then, upon the Whole matter, that it is a very groundless and suspicious Pretence of the Church of Rome, that Because They Are Infallibly in the right,
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Whereas he that hath not examined, and consequently does not understand the Reasons of his Religion, is liable to be tossed to and fro, and to be carried about with every Wind of Doctrine, by the slight of Men,
Whereas he that hath not examined, and consequently does not understand the Reasons of his Religion, is liable to be tossed to and from, and to be carried about with every Wind of Doctrine, by the slight of Men,
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than Seven men that can render a Reason? It is a shameful thing in a wise man, who is able to give a good Reason of all other Actions and parts of his Life, to be able to say nothing for his Religion, which concerns him more than all the rest.
than Seven men that can render a Reason? It is a shameful thing in a wise man, who is able to give a good Reason of all other Actions and parts of his Life, to be able to say nothing for his Religion, which concerns him more than all the rest.
2. To examine and understand the Grounds of our Religion, will be a good means (by the assistance of Gods Grace) to keep us constant to it, even under the fiery Tryal.
2. To examine and understand the Grounds of our Religion, will be a good means (by the assistance of God's Grace) to keep us constant to it, even under the fiery Trial.
This St. Peter prescribes, as the best Preparative for suffering for Righteousness sake, the 1st. Ep. of Peter, 3. 14, 15. But if ye suffer for righteousness sake, happy are ye;
This Saint Peter prescribes, as the best Preparative for suffering for Righteousness sake, the 1st. Epistle of Peter, 3. 14, 15. But if you suffer for righteousness sake, happy Are you;
(that is, make him the great Object of your Dread and Trust) and be ready always to give an answer to every man that asketh you a reason of the hope that is in you.
(that is, make him the great Object of your Dread and Trust) and be ready always to give an answer to every man that asks you a reason of the hope that is in you.
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2. The holding fast the Profession of our Faith without wavering, doth not imply, that Men should obstinately refuse to hear any Reason against that Religion which they have embraced,
2. The holding fast the Profession of our Faith without wavering, does not imply, that Men should obstinately refuse to hear any Reason against that Religion which they have embraced,
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Our Blessed Saviour himself, the most Infallible Person that ever was in the World, and who declared the Truth which he had heard of God, yet He offered himself and his Doctrine to this Tryal.
Our Blessed Saviour himself, the most Infallible Person that ever was in the World, and who declared the Truth which he had herd of God, yet He offered himself and his Doctrine to this Trial.
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And as we ought always to be ready to give an Answer to those who ask a Reason of the Hope and Faith that is in us; so ought we likewise to be ready to hear the Reasons which others do fairly offer against our Opinion and Persuasion in Religion,
And as we ought always to be ready to give an Answer to those who ask a Reason of the Hope and Faith that is in us; so ought we likewise to be ready to hear the Reasons which Others do fairly offer against our Opinion and Persuasion in Religion,
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For it is a great Disparagement to Truth, and argues a distrust of the Goodness of our Cause and Religion, to be afraid to hear what can be said against it:
For it is a great Disparagement to Truth, and argues a distrust of the goodness of our Cause and Religion, to be afraid to hear what can be said against it:
But the Church of Rome are so wise in their Generation, that they will not permit those of their Communion to hear or read what can be said against them:
But the Church of Room Are so wise in their Generation, that they will not permit those of their Communion to hear or read what can be said against them:
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Nay, they will not permit the people the use of the Holy Scriptures, which they, with us, acknowledge to be at least an Essential Part of the Rule of Faith.
Nay, they will not permit the people the use of the Holy Scriptures, which they, with us, acknowledge to be At least an Essential Part of the Rule of Faith.
The Word NONLATINALPHABET which we render, without wavering, signifies inflexible and unmovable, not apt to waver and to be shaken with every Wind of contrary Doctrine, nor by the Blasts and Storms of Persecution.
The Word which we render, without wavering, signifies inflexible and unmovable, not apt to waver and to be shaken with every Wind of contrary Doctrine, nor by the Blasts and Storms of Persecution.
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And likewise such grown Persons, as either by the natural Weakness of their Faculties, or by some great Disadvantage of Education, are of a very low and mean Capacity and Improvement of Understanding.
And likewise such grown Persons, as either by the natural Weakness of their Faculties, or by Some great Disadvantage of Education, Are of a very low and mean Capacity and Improvement of Understanding.
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that when Men upon examination and enquiry are settled, as they think and verily believe in the true Religion, they should obstinately refuse to hear any Reason that can be offer'd againg them.
that when Men upon examination and enquiry Are settled, as they think and verily believe in the true Religion, they should obstinately refuse to hear any Reason that can be offered againg them.
and that we should hold fast that which is good, and not suffer our selves to be carried to and fro with every wind of Doctrine, through the slight of Men,
and that we should hold fast that which is good, and not suffer our selves to be carried to and from with every wind of Doctrine, through the slight of Men,
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of the Christian Faith or Religion: For, I told you before, that this Profession or Confession of our Faith or Hope (as the word properly signifies) is an Allusion to that Profession of Faith which was made by all those who were admitted Members of the Christian Church by Baptism;
of the Christian Faith or Religion: For, I told you before, that this Profession or Confessi of our Faith or Hope (as the word properly signifies) is an Allusion to that Profession of Faith which was made by all those who were admitted Members of the Christian Church by Baptism;
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of which the Apostle makes mention immediately before the Text, when he says, Let us draw near in full assurance of Faith, having our hearts sprinkled from an evil Conscience,
of which the Apostle makes mention immediately before the Text, when he Says, Let us draw near in full assurance of Faith, having our hearts sprinkled from an evil Conscience,
The Profession of Faith which we made in our Baptisms, and which by the Ancient Fathers is call'd the Rule of Faith, and which is now contain'd in that which we call the Apostles Creed, and which is called by St. Paul, Rom. 6. 17. the Form of Doctrine which was delivered to them; i. e. to all Christians;
The Profession of Faith which we made in our Baptisms, and which by the Ancient Father's is called the Rule of Faith, and which is now contained in that which we call the Apostles Creed, and which is called by Saint Paul, Rom. 6. 17. the From of Doctrine which was Delivered to them; i. e. to all Christians;
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So that it is the first and ancient Faith of the Christian Church, delivered to them by Christ and his Apostles, which we are here exhorted to hold fast; the necessary and fundamental Articles of the Christian Faith;
So that it is the First and ancient Faith of the Christian Church, Delivered to them by christ and his Apostles, which we Are Here exhorted to hold fast; the necessary and fundamental Articles of the Christian Faith;
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These are no part of that Faith which we are either to profess or to hold fast; because we have no reason to admit the Pretences, by virtue whereof those Doctrines or Practices are imposed;
These Are no part of that Faith which we Are either to profess or to hold fast; Because we have no reason to admit the Pretences, by virtue whereof those Doctrines or Practices Are imposed;
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and that the Church which proposeth them, hath no more claim to Infallibility, than all other Parts of the Christian Church, which since the Apostles time is none at all. In a word;
and that the Church which Proposeth them, hath no more claim to Infallibility, than all other Parts of the Christian Church, which since the Apostles time is none At all. In a word;
nor any Rites of Worship, nor Matters of Practice, which are not commanded in Scripture, are to be esteemed any part of that Faith in Re-Religion, the Profession whereof the Apostle here Commands all Christians to hold fast without wavering; much less any Doctrines or Practices, which are repugnant to the Word of God,
nor any Rites of Worship, nor Matters of Practice, which Are not commanded in Scripture, Are to be esteemed any part of that Faith in Re-Religion, the Profession whereof the Apostle Here Commands all Christians to hold fast without wavering; much less any Doctrines or Practices, which Are repugnant to the Word of God,
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In the mean time I shall only observe, That that Faith and Religion which we profess, and which by God's Grace we have ever held fast, is that which hath been acknowledg'd by all Christian Churches in all Ages, to have been the ancient Catholick and Apostolick Faith, and cannot (as to any part or tittle of it) be denied to be so,
In the mean time I shall only observe, That that Faith and Religion which we profess, and which by God's Grace we have ever held fast, is that which hath been acknowledged by all Christian Churches in all Ages, to have been the ancient Catholic and Apostolic Faith, and cannot (as to any part or tittle of it) be denied to be so,
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namely, how we are to hold fast the profession of our Faith, or what is implied by the Apostle in this Exhortation, To hold fast the profession of our Faith, without wavering.
namely, how we Are to hold fast the profession of our Faith, or what is implied by the Apostle in this Exhortation, To hold fast the profession of our Faith, without wavering.
And Rev. 2. 2. Christ there commends the Church of Ephesus, because she had tried them, which said they were Apostles, but were not; and had found them liars.
And Rev. 2. 2. christ there commends the Church of Ephesus, Because she had tried them, which said they were Apostles, but were not; and had found them liars.
And as we are not to believe every one that says he is an Apostle, so neither every one that pretends to be a Successor of the Apostles, and to be endued with the same Spirit of Infallibility that they were:
And as we Are not to believe every one that Says he is an Apostle, so neither every one that pretends to be a Successor of the Apostles, and to be endued with the same Spirit of Infallibility that they were:
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For these also, when they are tried whether they be the Successors of the Apostles or not, may be found Liars, And therefore St. John cautions Christians not to believe every spirit, (that is, every one that pretends to divine Inspiration and the Spirit of God,) but to try the Spirits, whether they be of God;
For these also, when they Are tried whither they be the Successors of the Apostles or not, may be found Liars, And Therefore Saint John cautions Christians not to believe every Spirit, (that is, every one that pretends to divine Inspiration and the Spirit of God,) but to try the Spirits, whither they be of God;
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And then that the Bishop of Rome, as Successor of St. Peter there, is the Supreme and Vniversal Pastor of Christ's Church by Divine appointment, as he assumes to himself;
And then that the Bishop of Rome, as Successor of Saint Peter there, is the Supreme and Universal Pastor of Christ's Church by Divine appointment, as he assumes to himself;
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And it is against Reason, that all the World should be obliged to trudge to Rome for the Decision of Causes and Differences, which in many and the most weighty Matters are reserved to the Decision of that See,
And it is against Reason, that all the World should be obliged to trudge to Room for the Decision of Causes and Differences, which in many and the most weighty Matters Are reserved to the Decision of that See,
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And against Reason likewise it is to found this universal Supremacy in his being Successor of St. Peter; and to fix it in the Bishop of Rome, rather than at Antioch; when it is certain,
And against Reason likewise it is to found this universal Supremacy in his being Successor of Saint Peter; and to fix it in the Bishop of Rome, rather than At Antioch; when it is certain,
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and granted by themselves, that St. Peter was first Bishop of Antioch, and out of all question that he was Bishop of Antioch; but not so, that he was Bishop of Rome.
and granted by themselves, that Saint Peter was First Bishop of Antioch, and out of all question that he was Bishop of Antioch; but not so, that he was Bishop of Room.
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which deserves to be well considered by those, who pretend to derive their whole Religion from Christ and his Apostles by a continued and uninterrupted Succession.
which deserves to be well considered by those, who pretend to derive their Whole Religion from christ and his Apostles by a continued and uninterrupted Succession.
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and if these be clearly on our side, we ought not to be much moved by the Confidence of Men, concerning any Doctrines or Practices of Religion, which are plainly contrary to these.
and if these be clearly on our side, we ought not to be much moved by the Confidence of Men, Concerning any Doctrines or Practices of Religion, which Are plainly contrary to these.
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And that it is so forbidden in this Commandment, and that this Commandment is still in force among Christians, was the Universal Sense of the ancient Christian Church.
And that it is so forbidden in this Commandment, and that this Commandment is still in force among Christians, was the Universal Sense of the ancient Christian Church.
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Prayers and the Service of God in an unknown Tongue are directly contrary to the very Nature and End of religious Worship, which ought to be a Reasonable Service;
Prayers and the Service of God in an unknown Tongue Are directly contrary to the very Nature and End of religious Worship, which ought to be a Reasonable Service;
namely, to a large Discourse of St. Paul 's, almost throughout a whole Chapter, where he purp sely sets himself to shew the Unprofitableness and gross Absurdity of Praying or Celebrating any other Part of Religious Worship, in an unknown Tongue.
namely, to a large Discourse of Saint Paul is, almost throughout a Whole Chapter, where he purp sely sets himself to show the Unprofitableness and gross Absurdity of Praying or Celebrating any other Part of Religious Worship, in an unknown Tongue.
If any part of Our Religion had been half so clearly condemned in Scripture, as this is, (which yet is the constant and general Practice of the Church of Rome) we must have lain down in our shame,
If any part of Our Religion had been half so clearly condemned in Scripture, as this is, (which yet is the constant and general Practice of the Church of Room) we must have lain down in our shame,
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if not with That which is the great Instrument of our Salvation? That Book which was written on purpose to reveal and convey to Men the Knowledge of God,
if not with That which is the great Instrument of our Salvation? That Book which was written on purpose to reveal and convey to Men the Knowledge of God,
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or turn them from Sin, and to preserve them from Eternal Misery? When our Saviour would represent the best and most effectual Means of bringing Men to Happiness,
or turn them from since, and to preserve them from Eternal Misery? When our Saviour would represent the best and most effectual Means of bringing Men to Happiness,
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and saving them from the Eternal Torments of Hell, in the Parable of the Rich Man and Lazarus; He brings in Abraham, giving the best Advice he could to the Rich Man who was in Hell, concerning his Brethren that were upon Earth,
and Saving them from the Eternal Torments of Hell, in the Parable of the Rich Man and Lazarus; He brings in Abraham, giving the best advice he could to the Rich Man who was in Hell, Concerning his Brothers that were upon Earth,
and that if this had not its Effect to perswade Men to Repentance, and to preserve them from Hell, he did not know any thing else, that was so likely to do it:
and that if this had not its Effect to persuade Men to Repentance, and to preserve them from Hell, he did not know any thing Else, that was so likely to do it:
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namely, to recommend to us the Use of the Holy Scriptures, as the best and most effectual Means, which the Wisdom of God hath provided for the Salvation of Mankind.
namely, to recommend to us the Use of the Holy Scriptures, as the best and most effectual Means, which the Wisdom of God hath provided for the Salvation of Mankind.
which after Consecration so frequently call, the Elements Bread and Wine; and which, without Reason or Necessity, puts an absurd and impossible Sense upon those words of our Saviour, This is my Body; which do no more prove Transubstantiation than those words, This Cup is the New Testament, do prove that the material Cup which was used in the Sacrament, was substantially changed into the New Testament;
which After Consecration so frequently call, the Elements Bred and Wine; and which, without Reason or Necessity, puts an absurd and impossible Sense upon those words of our Saviour, This is my Body; which do no more prove Transubstantiation than those words, This Cup is the New Testament, do prove that the material Cup which was used in the Sacrament, was substantially changed into the New Testament;
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And it is directly contrary to the main Scope of a great part of this Epistle to the Hebrews, which shews the Excellency of the Gospel above the Law in this respect, That the Expiatory Sacrifice of the Gospel was offered once for all; whereas the Sacrifices of the Law were perpetually repeated.
And it is directly contrary to the main Scope of a great part of this Epistle to the Hebrews, which shows the Excellency of the Gospel above the Law in this respect, That the Expiatory Sacrifice of the Gospel was offered once for all; whereas the Sacrifices of the Law were perpetually repeated.
For if Blood be offered in the Sacrifice of the Mass, how is it an unbloody Sacrifice? What can be more bloody than Blood? And if Blood be not offered;
For if Blood be offered in the Sacrifice of the Mass, how is it an unbloody Sacrifice? What can be more bloody than Blood? And if Blood be not offered;
and then should have proceeded to shew, in the Third place, That we are to hold fast the Profession of our Faith without wavering, against all the Temtations and Terrors of the World;
and then should have proceeded to show, in the Third place, That we Are to hold fast the Profession of our Faith without wavering, against all the Temptations and Terrors of the World;
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for he is faithful that promised. IN these words, I have told you, are contained I. An Exhortation, to hold fast the profession of our faith, or hope, without wavering.
for he is faithful that promised. IN these words, I have told you, Are contained I an Exhortation, to hold fast the profession of our faith, or hope, without wavering.
the Exhortation to Christians, to be Constant and Steady in the Profession of their Religion; Let us hold fast the profession of our Faith without wavering.
the Exhortation to Christians, to be Constant and Steady in the Profession of their Religion; Let us hold fast the profession of our Faith without wavering.
1. The Apostle doth not hereby intend, that those who are capable of enquiring into, and examining the Grounds of their Religion, should not have the Liberty to do it. Nor,
1. The Apostle does not hereby intend, that those who Are capable of inquiring into, and examining the Grounds of their Religion, should not have the Liberty to do it. Nor,
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2. That when upon due Enquiry and Examination, Men are settled, as they think and verily believe, in the true Faith and Religion, they should obstinately refuse to hear any Reason that can be offered against their present Persuasion.
2. That when upon due Enquiry and Examination, Men Are settled, as they think and verily believe, in the true Faith and Religion, they should obstinately refuse to hear any Reason that can be offered against their present Persuasion.
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Both these I shewed to be unreasonable, and Arguments of a bad Cause and Religion: And therefore neither of them can be intended by the Apostle in this Exhortation.
Both these I showed to be unreasonable, and Arguments of a bad Cause and Religion: And Therefore neither of them can be intended by the Apostle in this Exhortation.
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not the doubtful and uncertain Traditions of Men, nor the imperious Dictates and Doctrines of any Church, not contained in the Holy Scriptures, imposed upon the Christian Church;
not the doubtful and uncertain Traditions of Men, nor the imperious Dictates and Doctrines of any Church, not contained in the Holy Scriptures, imposed upon the Christian Church;
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For as for their Legends, since the wisest among themselves give no credit to them, I hope, they do not expect that We should believe them, or be moved by them.
For as for their Legends, since the Wisest among themselves give no credit to them, I hope, they do not expect that We should believe them, or be moved by them.
which is now made an Article of their Creed. And that the Bishop of Rome, as Successor of Saint Peter there, is by Divine Appointment the Supream and Vniversal Pastor of Christs Church.
which is now made an Article of their Creed. And that the Bishop of Rome, as Successor of Saint Peter there, is by Divine Appointment the Supreme and Universal Pastor of Christ Church.
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2. Much more are we to hold fast the Profession of our Faith, against the Confidence of Men, contrary to Scripture and Reason and the common Sense of Mankind.
2. Much more Are we to hold fast the Profession of our Faith, against the Confidence of Men, contrary to Scripture and Reason and the Common Sense of Mankind.
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in their Doctrine of Transubstantiation; their Communion in one kind; and their daily repetition, in the Sacrifice of the Mass, of the Propitiatory Sacrifice of Christ;
in their Doctrine of Transubstantiation; their Communion in one kind; and their daily repetition, in the Sacrifice of the Mass, of the Propitiatory Sacrifice of christ;
This is expresly defined, and under an Anathema upon all that shall say otherwise, by the Council of Trent, Sess. the Seventh, Can. 11th; which is to make the Validity and Virtue of the Sacraments, to depend upon the Intention of the Priest or Minister.
This is expressly defined, and under an Anathema upon all that shall say otherwise, by the Council of Trent, Sess. the Seventh, Can. 11th; which is to make the Validity and Virtue of the Sacraments, to depend upon the Intention of the Priest or Minister.
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and consequently the Person Baptized is not made a Member of Christ's Church; nor is any Grace or special Benefit conferred upon him; nor is he a Christian.
and consequently the Person Baptised is not made a Member of Christ's Church; nor is any Grace or special Benefit conferred upon him; nor is he a Christian.
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and (which according to their Opinion is a dreadful Consequence) by the words of Consecration, there is no change made of the Elements into the Body and Blood of Christ;
and (which according to their Opinion is a dreadful Consequence) by the words of Consecration, there is no change made of the Elements into the Body and Blood of christ;
yet if the Priest do not intend to do so, there is nothing done, and the Man is still in his Sin. So likewise in Ordination, (which is another of their Sacraments) if the Bishop do not intend to Ordain the Man;
yet if the Priest do not intend to do so, there is nothing done, and the Man is still in his Sin. So likewise in Ordination, (which is Another of their Sacraments) if the Bishop do not intend to Ordain the Man;
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Now this is contrary to Scripture and the whole Tenure of the Gospel, which promiseth the benefit and efficacy of the Sacraments, to all those that perform the Conditions of the Covenant which are required on their parts,
Now this is contrary to Scripture and the Whole Tenure of the Gospel, which promises the benefit and efficacy of the Sacraments, to all those that perform the Conditions of the Covenant which Are required on their parts,
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And there is not the least intimation given in the Bible, that the Virtue and Efficacy of the Sacraments does depend upon the Intention of him that administers them;
And there is not the least intimation given in the bible, that the Virtue and Efficacy of the Sacraments does depend upon the Intention of him that administers them;
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Besides, that after all their Boasts of the safe Condition of Men in Their Church, and the most certain and infallible means of Salvation to be had in it;
Beside, that After all their Boasts of the safe Condition of Men in Their Church, and the most certain and infallible means of Salvation to be had in it;
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this one Principle (that the Intention of the Priest is necessary to the Validity and Virtue of the Sacraments) puts the Salvation of Men upon the greatest Hazard and Uncertainty;
this one Principle (that the Intention of the Priest is necessary to the Validity and Virtue of the Sacraments) puts the Salvation of Men upon the greatest Hazard and Uncertainty;
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or not? and consequently whether any of his Admistrations be valid, and we have any Benefit and Advantage by them? Because all this depends upon the knowledge of that, which we neither do nor can know.
or not? and consequently whither any of his Admistrations be valid, and we have any Benefit and Advantage by them? Because all this depends upon the knowledge of that, which we neither doe nor can know.
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and yet all this hazard and uncertainty has its rise, from a Scholastical Point, which is directly contrary to all the Notions of Mankind concerning the Goodness of God,
and yet all this hazard and uncertainty has its rise, from a Scholastical Point, which is directly contrary to all the Notions of Mankind Concerning the goodness of God,
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The last Instance I shall mention, is their Rule of Faith. The Rule of Faith universally received and acknowledged by the Christian Church in all Ages,
The last Instance I shall mention, is their Rule of Faith. The Rule of Faith universally received and acknowledged by the Christian Church in all Ages,
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because the ancient Rule of the Holy Scriptures would by no means reach several of the Doctrines and Practices of that Church, which they were resolved to maintain and make good by one means or other:
Because the ancient Rule of the Holy Scriptures would by no means reach several of the Doctrines and Practices of that Church, which they were resolved to maintain and make good by one means or other:
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1. They have added to the Canonical Books of the Old Testament which were received by the Jewish Church (to whom were committed the Oracles of God ) I say to these they have added several Apocryphal Books, not warranted by Divine Inspiration,
1. They have added to the Canonical Books of the Old Testament which were received by the Jewish Church (to whom were committed the Oracles of God) I say to these they have added several Apocryphal Books, not warranted by Divine Inspiration,
because they were written after Prophecy and Divine Inspiration was ceased in the Jewish Church; Malachi being the last of their Prophets, according to the general Tradition of that Church.
Because they were written After Prophecy and Divine Inspiration was ceased in the Jewish Church; Malachi being the last of their prophets, according to the general Tradition of that Church.
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Second Place to their Books of Scripture, which they call the written Word, an unwritten Word which they call Oral Tradition from Christ and his Apostles;
Second Place to their Books of Scripture, which they call the written Word, an unwritten Word which they call Oral Tradition from christ and his Apostles;
which they declare to be of equal Authority with the Holy Scriptures themselves; and that it ought to be received with the same Pious Veneration and Affection:
which they declare to be of equal authority with the Holy Scriptures themselves; and that it ought to be received with the same Pious Veneration and Affection:
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and brought down by Books, undertakes the defence of a strange Paradox. viz. That general Rumour and Report of Things said and done 1500 Years ago, is of equal Authority and Credit with a Record, and a written History.
and brought down by Books, undertakes the defence of a strange Paradox. viz. That general Rumour and Report of Things said and done 1500 years ago, is of equal authority and Credit with a Record, and a written History.
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Omnes itaque intelligant, quo ordine & via ipsa Synodus post jactum fidei confessionis fundamentum sit progressura, &c. Be it known therefore to all men, in what Order and Way the Synod,
Omnes itaque Intelligent, quo Order & via ipsa Synod post jactum fidei confessionis fundamentum sit progressura, etc. Be it known Therefore to all men, in what Order and Way the Synod,
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But if this be a new, and another Foundation, than That which the Great Author and Founder of our Religion, hath laid and built his Church upon, ( viz. ) the Foundation of the Prophets and Apostles;
But if this be a new, and Another Foundation, than That which the Great Author and Founder of our Religion, hath laid and built his Church upon, (viz.) the Foundation of the prophets and Apostles;
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by the Apocryphal Books which they have added to the ancient Canon of the Scriptures, brought down to us by the general Tradition of the Christian Church;
by the Apocryphal Books which they have added to the ancient Canon of the Scriptures, brought down to us by the general Tradition of the Christian Church;
For we protest against this Rule, as never declared and owned by the Christian Church, nor proceeded upon by the ancient Fathers of the Church, nor by any Council whatsoever, before the Council of Trent.
For we protest against this Rule, as never declared and owned by the Christian Church, nor proceeded upon by the ancient Father's of the Church, nor by any Council whatsoever, before the Council of Trent.
3. Thing I proposed, viz. that we are to hold fast the profession of our faith without wavering, against all the Temptations and Terrours of the World.
3. Thing I proposed, viz. that we Are to hold fast the profession of our faith without wavering, against all the Temptations and Terrors of the World.
Men are apt to be carried down with the Stream, and to follow a Multitude in that which is evil. But more especially Men are prone to be swayed by great Examples;
Men Are apt to be carried down with the Stream, and to follow a Multitude in that which is evil. But more especially Men Are prove to be swayed by great Examples;
and to bend themselves to such an Obsequiousness to their Superiours and Betters, that in compliance with them, they are ready not only to change their Affection to Persons and Things, as They do; but even their Judgment also;
and to bend themselves to such an Obsequiousness to their Superiors and Betters, that in compliance with them, they Are ready not only to change their Affection to Persons and Things, as They do; but even their Judgement also;
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than to be tempted to do any thing contrary thereto, meerly in compliance with Fashion and Example. There are some Things in Religion so very plain, that a wise and good Man would stand alone in the Belief and Practice of them,
than to be tempted to do any thing contrary thereto, merely in compliance with Fashion and Exampl. There Are Some Things in Religion so very plain, that a wise and good Man would stand alone in the Belief and Practice of them,
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2. Another sort of Temptation, and which is commonly more Powerful than Example, is worldly Interest and Advantage. This is a mighty Bait to a great Part of Mankind,
2. another sort of Temptation, and which is commonly more Powerful than Exampl, is worldly Interest and Advantage. This is a mighty Bait to a great Part of Mankind,
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Covetousness tempts others to be of that Religion which gives them the prospect of the greatest Earthly Advantage, either for the increasing or securing of their Estates.
Covetousness tempts Others to be of that Religion which gives them the prospect of the greatest Earthly Advantage, either for the increasing or securing of their Estates.
and the infinite Concernment of it to our immortal Souls, as is sufficient to quench this fiery Dart of the Devil, and to put all the Temptations of this World out of Countenance,
and the infinite Concernment of it to our immortal Souls, as is sufficient to quench this fiery Dart of the devil, and to put all the Temptations of this World out of Countenance,
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and to render all the Riches and Glory of it, in comparison of the Eternal Happiness and Misery of the other World but as the very small Dust upon the Balance.
and to render all the Riches and Glory of it, in comparison of the Eternal Happiness and Misery of the other World but as the very small Dust upon the Balance.
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the Things which concern our Bodies, and this present Life, are of no Consideration, in comparison of the great and vast Concernments of our immortal Souls,
the Things which concern our Bodies, and this present Life, Are of no Consideration, in comparison of the great and vast Concernments of our immortal Souls,
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and some present Advantage in his Trade and Profession, or indeed for any Condition which the foolish Language of this World cal's a high Place, or a great Preferment. The Things which these Men part with upon these cheap Terms, God,
and Some present Advantage in his Trade and Profession, or indeed for any Condition which the foolish Language of this World cal's a high Place, or a great Preferment. The Things which these Men part with upon these cheap Terms, God,
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And in several Ages since those Primitive Times, the sincere Professors of Religion have, in divers places, been exposed to most grievous Sufferings and Persecutions for the Truth.
And in several Ages since those Primitive Times, the sincere Professors of Religion have, in diverse places, been exposed to most grievous Sufferings and Persecutions for the Truth.
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And even at this day, in several Places, the faithful Servants of God are exercised with the sharpest and sorest Tryals that perhaps were ever heard of in any Age;
And even At this day, in several Places, the faithful Servants of God Are exercised with the Sharpest and Sorest Trials that perhaps were ever herd of in any Age;
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and out of His Majesty's great Humanity and Goodness are by his Publick Letters recommended to the Charity of the whole Nation, by the Name of Distressed Protestants.
and out of His Majesty's great Humanity and goodness Are by his Public Letters recommended to the Charity of the Whole nation, by the Name of Distressed Protestants.
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the same Pity and Commiseration, the same tender Regard and Consideration of our sad Case, the same liberal and effectual Relief that we should desire and expect,
the same Pity and Commiseration, the same tender Regard and Consideration of our sad Case, the same liberal and effectual Relief that we should desire and expect,
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And surely one of the best Means, to have these Blessings continued to us, and our Tranquility prolonged, is, to consider and relieve those who want the Blessings which we enjoy;
And surely one of the best Means, to have these Blessings continued to us, and our Tranquillity prolonged, is, to Consider and relieve those who want the Blessings which we enjoy;
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and the readiest way to provoke God to deprive us of these Blessings, is, to shut up the Bowels of our Compassion from our Distressed Brethren. God can easily change the Scene,
and the Readiest Way to provoke God to deprive us of these Blessings, is, to shut up the Bowels of our Compassion from our Distressed Brothers. God can Easily change the Scene,
when they fell into Trouble, We are verily guilty concerning our Brother, in that we saw the anguish of his Soul when he besought us, and we would not hear;
when they fell into Trouble, We Are verily guilty Concerning our Brother, in that we saw the anguish of his Soul when he besought us, and we would not hear;
And therefore it concerns all Christians, in all Times and Places, who have taken upon them the Profession of Christ's Religion, to consider well before-hand,
And Therefore it concerns all Christians, in all Times and Places, who have taken upon them the Profession of Christ's Religion, to Consider well beforehand,
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and to calculate the Dangers and Sufferings it may expose them to, and to arm our selves with Resolution and Patience against the fiercest Assaults of Temptation;
and to calculate the Dangers and Sufferings it may expose them to, and to arm our selves with Resolution and Patience against the Fiercest Assaults of Temptation;
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Yet in this case, of Renouncing our Religion (unless it be very sudden and surprizing, out of which a Man recovers himself when he comes to himself (as St. Peter did) or the Suffering be so extream,
Yet in this case, of Renouncing our Religion (unless it be very sudden and surprising, out of which a Man recovers himself when he comes to himself (as Saint Peter did) or the Suffering be so extreme,
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as to put a Man besides himself for the time, so as to make him say or do any thing;) I say in this case of Renouncing God and his Truth, God will not admit Fear for a just excuse of our Apostacy;
as to put a Man beside himself for the time, so as to make him say or do any thing;) I say in this case of Renouncing God and his Truth, God will not admit fear for a just excuse of our Apostasy;
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and a Danger infinitely more to be dreaded, which every Man runs himself wilfully upon, who shall quit the Profession of his Religion, to avoid Temporal Sufferings;
and a Danger infinitely more to be dreaded, which every Man runs himself wilfully upon, who shall quit the Profession of his Religion, to avoid Temporal Sufferings;
These are the Fearful and Vnbelievers spoken of by St. John, Who shall have their Portion in the Lake which burneth with Fire and Brimstone, which is the second Death.
These Are the Fearful and Unbelievers spoken of by Saint John, Who shall have their Portion in the Lake which burns with Fire and Brimstone, which is the second Death.
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Not the Doubtful and Uncertain Traditions of Men, nor the Imperious Dictates and Doctrines of any Church (which are not contained in the Holy Scriptures) imposed upon the Christian World,
Not the Doubtful and Uncertain Traditions of Men, nor the Imperious Dictates and Doctrines of any Church (which Are not contained in the Holy Scriptures) imposed upon the Christian World,
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the Temptations of Fashion and Example, and of worldly Interest and Advantage; and against the Terrours of Persecution and Suffering for the Truth. Thus far I have gone.
the Temptations of Fashion and Exampl, and of worldly Interest and Advantage; and against the Terrors of Persecution and Suffering for the Truth. Thus Far I have gone.
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and what will certainly exclude us from it; That except we repent, (i. e.) without true Contrition for our Sins, and forsaking of them, we shall perish: That without Holiness no man shall see the Lord:
and what will Certainly exclude us from it; That except we Repent, (i. e.) without true Contrition for our Sins, and forsaking of them, we shall perish: That without Holiness no man shall see the Lord:
That no Fornicator, or Adulterer, or Idolater, or Covetous Person, nor any one that lives in the practice of such sins, shall have any Inheritance in the Kingdom of God or Christ.
That no Fornicator, or Adulterer, or Idolater, or Covetous Person, nor any one that lives in the practice of such Sins, shall have any Inheritance in the Kingdom of God or christ.
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And when Men have done all they can to debauch and corrupt the Christian Doctrine, it is impossible to reconcile a wicked Life with any reasonable and well-grounded Hopes of Happiness in another World.
And when Men have done all they can to debauch and corrupt the Christian Doctrine, it is impossible to reconcile a wicked Life with any reasonable and well-grounded Hope's of Happiness in Another World.
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and yet, if their Doctrine be true, concerning the Intention of the Priest, (and if it be not, they are much to blame in making it an Article of their Faith) I say,
and yet, if their Doctrine be true, Concerning the Intention of the Priest, (and if it be not, they Are much to blame in making it an Article of their Faith) I say,
which no Man can reasonably believe they can do, that hath read the Bible, and doth in any good measure understand the Nature of God, and the Design of Religion. For Instance;
which not Man can reasonably believe they can do, that hath read the bible, and does in any good measure understand the Nature of God, and the Design of Religion. For Instance;
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and have his Sins forgiven at the last Gasp, upon Confession of them to the Priest, with that imperfect degree of Contrition for them, which they call Attrition, together with the Absolution of the Priest.
and have his Sins forgiven At the last Gasp, upon Confessi of them to the Priest, with that imperfect degree of Contrition for them, which they call Attrition, together with the Absolution of the Priest.
And this, together with Confession, and the Absolution of the Priest, without any Hatred of Sin for the Evil and Contrariety of it to the holy Nature and Law of God,
And this, together with Confessi, and the Absolution of the Priest, without any Hatred of since for the Evil and Contrariety of it to the holy Nature and Law of God,
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and without the least Spark of Love to God, will do the Sinner's business, and put him into a state of Grace and Salvation, without any other Grace or Disposition for Salvation,
and without the least Spark of Love to God, will do the Sinner's business, and put him into a state of Grace and Salvation, without any other Grace or Disposition for Salvation,
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And certainly, no man that ever seriously considered the Nature of God and Religion, can ever be persuaded to build the Hopes of his Salvation upon such a Quick-sand. The Absolution of all the Priests in the World will not procure the Forgiveness of God for any Man, that is not disposed for his Mercy by such a Repentance as the Gospel requires;
And Certainly, no man that ever seriously considered the Nature of God and Religion, can ever be persuaded to built the Hope's of his Salvation upon such a Quicksand. The Absolution of all the Priests in the World will not procure the Forgiveness of God for any Man, that is not disposed for his Mercy by such a Repentance as the Gospel requires;
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and a sincere Obedience to the Precepts of the Gospel, manifested in the Tenure of a Holy and Virtuous Life, are not only perfectly agreeable to the plain and constant Declaration of Holy Scripture;
and a sincere obedience to the Precepts of the Gospel, manifested in the Tenure of a Holy and Virtuous Life, Are not only perfectly agreeable to the plain and constant Declaration of Holy Scripture;
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but do likewise naturally tend to engage Men most effectually to a good Life, and thereby to make them meet to be made partakers of the Inheritance of the Saints in Light.
but do likewise naturally tend to engage Men most effectually to a good Life, and thereby to make them meet to be made partakers of the Inheritance of the Saints in Light.
5. And Last Particular I mentioned, as implied in the Exhortation here in the Text, viz. That we hold fast the profession of our Faith without wavering, against all the cunning Arts and Insinuations of busie and disputing Men, whose Design it is to unhinge Men from their Religion,
5. And Last Particular I mentioned, as implied in the Exhortation Here in the Text, viz. That we hold fast the profession of our Faith without wavering, against all the cunning Arts and Insinuations of busy and disputing Men, whose Design it is to unhinge Men from their Religion,
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Heb. 13. 9. Be not carried about with divers and strange Doctrines. 2 Pet. 3. 17. Beware lest you also, being led away with the Error of the Wicked, fall from your own stedfastness.
Hebrew 13. 9. Be not carried about with diverse and strange Doctrines. 2 Pet. 3. 17. Beware lest you also, being led away with the Error of the Wicked, fallen from your own steadfastness.
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And this Caution is enforc'd by an express Prediction of a great Apostasie which should happen in the Christian Church, by which many should be seduced, by pretence of Miracles,
And this Caution is enforced by an express Prediction of a great Apostasy which should happen in the Christian Church, by which many should be seduced, by pretence of Miracles,
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This Apostasie St. Paul expresly foretels, 2 Thess. 2. 1, 2, 3. We beseech you, Brethren, by the coming of our Lord Jesus Christ, that ye be not soon shaken in mind,
This Apostasy Saint Paul expressly foretells, 2 Thess 2. 1, 2, 3. We beseech you, Brothers, by the coming of our Lord jesus christ, that you be not soon shaken in mind,
and Signs, and lying Wonders, and in all deceitfulness of Vnrighteousness in them that perish. From all which he concludes, v. 15. Therefore, Brethren, stand fast.
and Signs, and lying Wonders, and in all deceitfulness of Unrighteousness in them that perish. From all which he concludes, v. 15. Therefore, Brothers, stand fast.
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The particular nature and kind of this Apostasie the same Apostle describes more fully, 1 Tim 4. 1, 2, 3. Now the Spirit speaketh expresly, that in the latter times some shall apostatize from the Faith, giving heed to seducing Spirits and Doctrines of Devils, speaking Lies in Hypocrisie, (i. e.
The particular nature and kind of this Apostasy the same Apostle describes more Fully, 1 Tim 4. 1, 2, 3. Now the Spirit speaks expressly, that in the latter times Some shall apostatise from the Faith, giving heed to seducing Spirits and Doctrines of Devils, speaking Lies in Hypocrisy, (i. e.
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For there the Spirit of Error and Falshood has prevailed, under an Hypocritical Pretence of their being the only True Church and True Christians in the World:
For there the Spirit of Error and Falsehood has prevailed, under an Hypocritical Pretence of their being the only True Church and True Christians in the World:
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All the Difficulty is, what is here meant by Doctrines of Devils; and these certainly can be no other than Doctrines tending to Idolatry, which the Scripture every where doth in a particular manner ascribe to the Devil,
All the Difficulty is, what is Here meant by Doctrines of Devils; and these Certainly can be no other than Doctrines tending to Idolatry, which the Scripture every where does in a particular manner ascribe to the devil,
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So that the Spirit of God doth here foretel such an Apostasie in some part of the Christian Church as the People of Israel were guilty of, in falling into the Heathen Idolatry.
So that the Spirit of God does Here foretell such an Apostasy in Some part of the Christian Church as the People of Israel were guilty of, in falling into the Heathen Idolatry.
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After we are, upon due Trial and Examination of the Grounds of our Religion, settled and established in it, we ought not to suffer our selves to be removed from it, by the groundless Pretences of Confident People to Infallibility,
After we Are, upon due Trial and Examination of the Grounds of our Religion, settled and established in it, we ought not to suffer our selves to be removed from it, by the groundless Pretences of Confident People to Infallibility,
But this is so gross a way of proceeding, that any Man of common understanding must needs discern by this kind Treatment, that these Men can have no honest Design upon them.
But this is so gross a Way of proceeding, that any Man of Common understanding must needs discern by this kind Treatment, that these Men can have no honest Design upon them.
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To come then to a more particular Consideration of the Arts and Methods which they use (I mean particularly those of the Church of Rome ) in making Proselytes to their Religion: As,
To come then to a more particular Consideration of the Arts and Methods which they use (I mean particularly those of the Church of Room) in making Proselytes to their Religion: As,
1. In allowing them to be very competent and sufficient Judges for themselves, in the Choice of their Church and Religion, (that is, which is the True Church and Religion, in which alone Salvation is to be had) and yet telling them at the same time, that they are utterly incapable of judging of particular Doctrines,
1. In allowing them to be very competent and sufficient Judges for themselves, in the Choice of their Church and Religion, (that is, which is the True Church and Religion, in which alone Salvation is to be had) and yet telling them At the same time, that they Are utterly incapable of judging of particular Doctrines,
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To perswade him hereto, they offer him some Reasons and Arguments, or give him Books to read, containing Arguments to move him to make this Change, to satisfie him of the Reasonableness,
To persuade him hereto, they offer him Some Reasons and Arguments, or give him Books to read, containing Arguments to move him to make this Change, to satisfy him of the Reasonableness,
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and having considered them, may judge whether they be of force sufficient to over-rule him to make this Change? So that as unwilling as they are to make particular Persons judge for themselves about Points of Faith,
and having considered them, may judge whither they be of force sufficient to overrule him to make this Change? So that as unwilling as they Are to make particular Persons judge for themselves about Points of Faith,
and giddy Brain) yet they are compelled by Necessity, and against their own Principles, to allow a Man, in this case of chusing his Religion, to be a Judge of the Reasons and Arguments which they offer to induce him thereto.
and giddy Brain) yet they Are compelled by Necessity, and against their own Principles, to allow a Man, in this case of choosing his Religion, to be a Judge of the Reasons and Arguments which they offer to induce him thereto.
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and not to trust his own Judgment about them, because He is fallible, and may be deceived? And is it prudent likewise for this Man to trust his own Judgment in the main Business of all;
and not to trust his own Judgement about them, Because He is fallible, and may be deceived? And is it prudent likewise for this Man to trust his own Judgement in the main Business of all;
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2. Another Art they use with their intended Proselyte, in order to his makeing a right choice of his Religion, is to caution him, to hear and read only the Arguments and Books which are on one side.
2. another Art they use with their intended Proselyte, in order to his making a right choice of his Religion, is to caution him, to hear and read only the Arguments and Books which Are on one side.
yet methinks they put a very odd Condition, and untoward Restraint upon this Judge, in telling him, (as they certainly use to do those whom they would pervert) That he must have no Discourse,
yet methinks they put a very odd Condition, and untoward Restraint upon this Judge, in telling him, (as they Certainly use to do those whom they would pervert) That he must have no Discourse,
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But will any Man admit this way of proceeding in a Temporal Case? This is just as if in a Cause of the greatest consequence, the Councel on one side should go about to persuade the Judge, that it is only fit to hear what he hath to say in the Case;
But will any Man admit this Way of proceeding in a Temporal Case? This is just as if in a Cause of the greatest consequence, the Council on one side should go about to persuade the Judge, that it is only fit to hear what he hath to say in the Case;
and the Absurdity every whit as gross and palpable, in pressing any Man to make a Judgment in a Matter which infinitely more concerns him, upon hearing only the Reasons and Arguments on one side.
and the Absurdity every whit as gross and palpable, in pressing any Man to make a Judgement in a Matter which infinitely more concerns him, upon hearing only the Reasons and Arguments on one side.
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3. Another Art which they use in makeing Proselytes, is to possess them, that there is but One thing that they are mainly concern'd to enquire into, and that is this;
3. another Art which they use in making Proselytes, is to possess them, that there is but One thing that they Are mainly concerned to inquire into, and that is this;
2. Another great Advantage they have by it, is, That by bringing them to this Method, they divert and keep them off from the many Objects against their Church and Religion,
2. another great Advantage they have by it, is, That by bringing them to this Method, they divert and keep them off from the many Objects against their Church and Religion,
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as the Doctrines of Transubstantiation, of Purgatory, the Popes Supremacy, of the Infallibility of their Church, of their Seven Sacraments Instituted by Christ,
as the Doctrines of Transubstantiation, of Purgatory, the Popes Supremacy, of the Infallibility of their Church, of their Seven Sacraments Instituted by christ,
as of the Worship of Images, of the Invocation of Angels and Saints, of the Service of God and the Scriptures in an Vnknown Tongue, and the Communion in one Kind;
as of the Worship of Images, of the Invocation of Angels and Saints, of the Service of God and the Scriptures in an Unknown Tongue, and the Communion in one Kind;
and several other things, so plainly contrary to the Scriptures, and the Practice and Usage of the Primitive Church, that almost the meanest Capacity may easily be made sensible and convinced of it.
and several other things, so plainly contrary to the Scriptures, and the Practice and Usage of the Primitive Church, that almost the Meanest Capacity may Easily be made sensible and convinced of it.
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but they rid themselves of them as soon, and as dexterously as they can, by telling those that make them, that they will hereafter give them full Satisfaction to all these Matters,
but they rid themselves of them as soon, and as dexterously as they can, by telling those that make them, that they will hereafter give them full Satisfaction to all these Matters,
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and by them publish'd and made known to the World, and by their Writings Transmitted and Conveyed down to us? And this being found, every Society of Christians which holds this Doctrine, is a True Part of the Catholick Church;
and by them published and made known to the World, and by their Writings Transmitted and Conveyed down to us? And this being found, every Society of Christians which holds this Doctrine, is a True Part of the Catholic Church;
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2. The Enquiry about the True Church can have no Issue, even according to their own way of proceeding, without a due Examination of the particular Doctrines and Practices of that Church, the Communion whereof they would perswade a Man to embrace.
2. The Enquiry about the True Church can have no Issue, even according to their own Way of proceeding, without a due Examination of the particular Doctrines and Practices of that Church, the Communion whereof they would persuade a Man to embrace.
The truth of this Assertion we will particularly examine afterwards, when we come to consider the next step of their Method, in dealing with their Converts.
The truth of this Assertion we will particularly examine afterwards, when we come to Consider the next step of their Method, in dealing with their Converts.
and that is, by the Notes and Marks of the True Church, which they call their Motives of Credibility; because by these they design to perswade them, that the Church of Rome is the One True Catholick Church.
and that is, by the Notes and Marks of the True Church, which they call their Motives of Credibility; Because by these they Design to persuade them, that the Church of Room is the One True Catholic Church.
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That the Faith and Doctrine of it be agreeable to the Doctrine of the Primitive and Apostolick Church, ( i. e. ) to the Doctrine delivered by our Saviour and his Apostles:
That the Faith and Doctrine of it be agreeable to the Doctrine of the Primitive and Apostolic Church, (i. e.) to the Doctrine Delivered by our Saviour and his Apostles:
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because they cannot possibly prove their Church to be the True Church, without shewing the Conformity of their Doctrines and Practices, to the Doctrine and Practice of the Primitive and Apostolick Church;
Because they cannot possibly prove their Church to be the True Church, without showing the Conformity of their Doctrines and Practices, to the Doctrine and Practice of the Primitive and Apostolic Church;
which is to amuse People with a general Enquiry, Which is the true Church; without descending to the Examination of their particular Doctrines and Practices.
which is to amuse People with a general Enquiry, Which is the true Church; without descending to the Examination of their particular Doctrines and Practices.
because the very Method they take to prove themselves to be the True Catholick Church, will enforce them to justifie all their particular Doctrines and Practices,
Because the very Method they take to prove themselves to be the True Catholic Church, will enforce them to justify all their particular Doctrines and Practices,
That the single Question and Point, upon which they would put the whole Issue of the Matter, cannot possibly be brought to any reasonable Issue, without a particular Discussion and Examination of the Points in Difference betwixt Their Church and Ours:
That the single Question and Point, upon which they would put the Whole Issue of the Matter, cannot possibly be brought to any reasonable Issue, without a particular Discussion and Examination of the Points in Difference betwixt Their Church and Ours:
and if he be sufficient for that too, before he comes into their Church, I do not see of what use the Infallibility of the Church will be to him, when he is in it.
and if he be sufficient for that too, before he comes into their Church, I do not see of what use the Infallibility of the Church will be to him, when he is in it.
by which I told you the Apostle doth not intend, that those who are capable of examining the Grounds and Reasons of their Religion, should not have the Liberty to do it:
by which I told you the Apostle does not intend, that those who Are capable of examining the Grounds and Reasons of their Religion, should not have the Liberty to do it:
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the ancient Christian Faith, of which every Christian makes Profession in his Baptism. For it is of that the Apostle here speaks, as appears plainly by the Context.
the ancient Christian Faith, of which every Christian makes Profession in his Baptism. For it is of that the Apostle Here speaks, as appears plainly by the Context.
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4. Against all vain Promises of being put into a safer Condition, and groundless Hopes of getting to Heaven upon easier Terms, in some other Church and Religion. I am now upon the
4. Against all vain Promises of being put into a safer Condition, and groundless Hope's of getting to Heaven upon Easier Terms, in Some other Church and Religion. I am now upon the
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5. And Last Particular I mentioned, namely, That we are to hold fast the Profession of our Faith without wavering, against all the cunning Arts and Insinuations of busie and disputing Men, whose Design it is to unhinge Men from their Religion,
5. And Last Particular I mentioned, namely, That we Are to hold fast the Profession of our Faith without wavering, against all the cunning Arts and Insinuations of busy and disputing Men, whose Design it is to unhinge Men from their Religion,
( i. e. which is the True Church and Religion in which alone Salvation is to be had) and yet telling them at the same time, that they are utterly incapable of judging of particular Doctrines and Points of Faith.
(i. e. which is the True Church and Religion in which alone Salvation is to be had) and yet telling them At the same time, that they Are utterly incapable of judging of particular Doctrines and Points of Faith.
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As for these, they must rely upon the Judgment of an Infallible Church; and if they do not, they will certainly run into damnable Errors and Mistakes.
As for these, they must rely upon the Judgement of an Infallible Church; and if they do not, they will Certainly run into damnable Errors and Mistakes.
Secondly, Another Art they use, in order to their making a right Choice of their Religion, is earnestly to perswade them to hear and read only the Arguments and Books on Their side:
Secondly, another Art they use, in order to their making a right Choice of their Religion, is earnestly to persuade them to hear and read only the Arguments and Books on Their side:
Which is just as if one should go about to persuade a Judge, in order to the better understanding and clearer Decision of a Cause, to hear only the Council on one side.
Which is just as if one should go about to persuade a Judge, in order to the better understanding and clearer Decision of a Cause, to hear only the Council on one side.
Thirdly, They tell them, that the only thing they are to enquire into, is, which is the True Church, the one Catholick Church mentioned in the Creed, out of which there is no Salvation;
Thirdly, They tell them, that the only thing they Are to inquire into, is, which is the True Church, the one Catholic Church mentioned in the Creed, out of which there is no Salvation;
Besides, their way of proving Their Church to be the only true Church, being by the Marks and Properties of the true Church, of which the Chief is, The Conformity of their Doctrines and Practices with the Primitive and Apostolical Church;
Beside, their Way of proving Their Church to be the only true Church, being by the Marks and Properties of the true Church, of which the Chief is, The Conformity of their Doctrines and Practices with the Primitive and Apostolical Church;
this unavoidably draws on an Examination of their particular Doctrines and Practices, whether they be conformable to those of the Primitive and Apostolical Church,
this avoidable draws on an Examination of their particular Doctrines and Practices, whither they be conformable to those of the Primitive and Apostolical Church,
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Fourthly, They pretend, that the Roman Church is the Catholick Church, ( i. e. ) the Visible Society of all Christians, united to the Bishop of Rome, as the Supream Pastor and Visible Head of Christ's Church upon Earth:
Fourthly, They pretend, that the Roman Church is the Catholic Church, (i. e.) the Visible Society of all Christians, united to the Bishop of Rome, as the Supreme Pastor and Visible Head of Christ's Church upon Earth:
and by the confident Assertion of them, by Importunity, and by any other fair means, to get them believed, without Proof of this stubborn sort of Propositions, which will admit of no Proof.
and by the confident Assertion of them, by Importunity, and by any other fair means, to get them believed, without Proof of this stubborn sort of Propositions, which will admit of no Proof.
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1. A plain Constitution of our Saviour, whereby St. Peter and his Successors at Rome are made the Supream Head and Pastors of the whole Christian Church. For St. Peter first.
1. A plain Constitution of our Saviour, whereby Saint Peter and his Successors At Room Are made the Supreme Head and Pastors of the Whole Christian Church. For Saint Peter First.
Can they shew any such Constitution in the Gospel, or can they produce the least Proof and Evidence out of the History of the Acts and the Epistles of the Apostles, that St. Peter was acknowledg'd for such by the rest of the Apostles? Nay, is there not clear evidence there to the contrary, that in the first Council of the Christian Church at Jerusalem, St. James the Bishop of Jerusalem was,
Can they show any such Constitution in the Gospel, or can they produce the least Proof and Evidence out of the History of the Acts and the Epistles of the Apostles, that Saint Peter was acknowledged for such by the rest of the Apostles? Nay, is there not clear evidence there to the contrary, that in the First Council of the Christian Church At Jerusalem, Saint James the Bishop of Jerusalem was,
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if not Superior, at least equal to him? Does St. Paul acknowledg any Superiority of St. Peter over him? Nay, does he not upon several occasions declare himself equal to the chiefest Apostles,
if not Superior, At least equal to him? Does Saint Paul acknowledge any Superiority of Saint Peter over him? Nay, does he not upon several occasions declare himself equal to the chiefest Apostles,
even to St. Peter himself? And is this Consistent with a plain Constitution of our Lord's, makeing St. Peter Supream Head and Pastor of the Christian Church?
even to Saint Peter himself? And is this Consistent with a plain Constitution of our Lord's, making Saint Peter Supreme Head and Pastor of the Christian Church?
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why to his Successors at Rome, rather than at Antioch, where he was first, and unquestionably Bishop? They must acknowledg, that when he was Bishop of Antioch, he was the Supream Head and Pastor of the whole Christian Church;
why to his Successors At Room, rather than At Antioch, where he was First, and unquestionably Bishop? They must acknowledge, that when he was Bishop of Antioch, he was the Supreme Head and Pastor of the Whole Christian Church;
But do they find any footsteps of such a Style in Ecclesiastical History? 2. To make good this Proposition, That the Roman Church is the Catholick Church;
But do they find any footsteps of such a Style in Ecclesiastical History? 2. To make good this Proposition, That the Roman Church is the Catholic Church;
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they are in consequence obliged to affirm and believe, That the Churches of Asia, which were Excommunicated by the Bishops of Rome, for not keeping Easter as They did;
they Are in consequence obliged to affirm and believe, That the Churches of Asia, which were Excommunicated by the Bishops of Room, for not keeping Easter as They did;
3. In consequence of this Proposition, That the Church of Rome is the Catholick Church, they ought to hold, that all Baptism out of the Communion of Their Church is void and of none effect. For if it be good;
3. In consequence of this Proposition, That the Church of Room is the Catholic Church, they ought to hold, that all Baptism out of the Communion of Their Church is void and of none Effect. For if it be good;
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4. In consequence of this Proposition, all the Christians in the World, which do not yield Subjection to the Bishop of Rome, and acknowledg his Supremacy, are no true parts of the Catholick Church,
4. In consequence of this Proposition, all the Christians in the World, which do not yield Subjection to the Bishop of Rome, and acknowledge his Supremacy, Are no true parts of the Catholic Church,
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which taken together, are really greater than those in Communion with the Church of Rome. And this the Church of Rome does affirm, concerning all those Churches and Christians, which refuse Subjection to the Bishop of Rome, that they are out of the Communion of the Catholick Church, and a capacity of Salvation.
which taken together, Are really greater than those in Communion with the Church of Room. And this the Church of Room does affirm, Concerning all those Churches and Christians, which refuse Subjection to the Bishop of Rome, that they Are out of the Communion of the Catholic Church, and a capacity of Salvation.
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and to a wise Man there needs no other Demonstration than this, That the Church of Rome is so far from being the Whole Christian Church, that it's a very Arrogant and Uncharitable Part of it.
and to a wise Man there needs no other Demonstration than this, That the Church of Room is so Far from being the whole Christian Church, that it's a very Arrogant and Uncharitable Part of it.
and to the Peace and Unity of the Christian Church, they ought to produce express Mention of the Roman Catholick Church, in the Ancient Creeds of the Christian Church.
and to the Peace and Unity of the Christian Church, they ought to produce express Mention of the Roman Catholic Church, in the Ancient Creeds of the Christian Church.
For if this Proposition, That the Roman Church is the Catholick, be true; it was always so, and always of the greatest Importance to the Salvation of Men,
For if this Proposition, That the Roman Church is the Catholic, be true; it was always so, and always of the greatest Importance to the Salvation of Men,
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What reason can be imagin'd, why the Ancient Christian Church should never say so, nor put an Article of such Consequence and Importance in express Words in their Creeds;
What reason can be imagined, why the Ancient Christian Church should never say so, nor put an Article of such Consequence and Importance in express Words in their Creeds;
I am sure, that AEneas Sylvius (who was afterwards Pope Pius the Second) says, that before the Council of Nice, little respect was had to the Roman Church.
I am sure, that AEneas Sylvius (who was afterwards Pope Pius the Second) Says, that before the Council of Nicaenae, little respect was had to the Roman Church.
and that the Bishop of Rome is by Christ's appointment, the Supream Pastor, and Visible Head of the whole Christian Church? Is it possible that this should be believed in the Christian Church before the Council of Nice; and yet little respect to be had at that time to the Roman Church? This indeed was said by AEneas Sylvius, before he sate in the Infallible Chair;
and that the Bishop of Room is by Christ's appointment, the Supreme Pastor, and Visible Head of the Whole Christian Church? Is it possible that this should be believed in the Christian Church before the Council of Nicaenae; and yet little respect to be had At that time to the Roman Church? This indeed was said by AEneas Sylvius, before he sat in the Infallible Chair;
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and by this means They have a certain remedy against Heresie, and a Judge of Controversies, from which there is no Appeal, which We want in Our Church.
and by this means They have a certain remedy against Heresy, and a Judge of Controversies, from which there is no Appeal, which We want in Our Church.
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yet it is neither evident in it self, nor can be proved by them, that the Catholick Church of every Age is Infallible, in deciding all Controversies of Religion.
yet it is neither evident in it self, nor can be proved by them, that the Catholic Church of every Age is Infallible, in deciding all Controversies of Religion.
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but this Doctrine being once Delivered and Transmitted down to us in the Holy Scriptures, Written by the Evangelists and Apostles, who were Infallibly assisted by the Holy Ghost;
but this Doctrine being once Delivered and Transmitted down to us in the Holy Scriptures, Written by the Evangelists and Apostles, who were Infallibly assisted by the Holy Ghost;
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we have now a certain and Infallible Rule of Faith and Practice, which, with the assistance and instruction of those Guides and Pastors which Christ hath appointed in his Church, is sufficiently plain in all things necessary.
we have now a certain and Infallible Rule of Faith and Practice, which, with the assistance and instruction of those Guides and Pastors which christ hath appointed in his Church, is sufficiently plain in all things necessary.
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because God hath sufficiently provided for that, by that Infallible Rule of Faith and Manners which he hath left to his Church in the Holy Scriptures, which are every way sufficient and able to make both Pastors and People wise unto Salvation.
Because God hath sufficiently provided for that, by that Infallible Rule of Faith and Manners which he hath left to his Church in the Holy Scriptures, which Are every Way sufficient and able to make both Pastors and People wise unto Salvation.
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and that They can shew a Church, which from the time of Christ and his Apostles, hath always made a Visible Profession of the same Doctrines and Practices which are now believed and practised in the Church of Rome; but that We can shew no Visible Church, that from the time of Christ and his Apostles, hath always opposed the Church of Rome in, those Doctrines and Practices which we now revile and find fault with in their Church.
and that They can show a Church, which from the time of christ and his Apostles, hath always made a Visible Profession of the same Doctrines and Practices which Are now believed and practised in the Church of Room; but that We can show no Visible Church, that from the time of christ and his Apostles, hath always opposed the Church of Room in, those Doctrines and Practices which we now revile and find fault with in their Church.
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That Christ hath always had, and ever shall have to the end of the World, a Visible Church, Professing and Practising his True Faith and Religion, is agreed on both sides:
That christ hath always had, and ever shall have to the end of the World, a Visible Church, Professing and Practising his True Faith and Religion, is agreed on both sides:
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But yet still Christ hath had in all these Ages a Visible Church upon Earth; tho' perhaps no Part of it at all times free from some Errors and Corruptions;
But yet still christ hath had in all these Ages a Visible Church upon Earth; though perhaps no Part of it At all times free from Some Errors and Corruptions;
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and in none I think more and longer, than in the Church of Rome, for all she boasts her self like Old Babylon, Isa. 47. 7, 8. That she is a Lady for ever;
and in none I think more and longer, than in the Church of Rome, for all she boasts her self like Old Babylon, Isaiah 47. 7, 8. That she is a Lady for ever;
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Was this always an Article of their Faith, and necessary to be believed by all Christians? Let Scotus, and several other of their Schoolmen and Learned Writers speak for them.
Was this always an Article of their Faith, and necessary to be believed by all Christians? Let Scotus, and several other of their Schoolmen and Learned Writers speak for them.
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In what Father, in what Council before that of Trent, do they find Christ to have Instituted just Seven Sacraments, neither more nor less? And for Practices in their Religion, they themselves will not say, that in the Ancient Christian Church the Scriptures were with-held from the People,
In what Father, in what Council before that of Trent, do they find christ to have Instituted just Seven Sacraments, neither more nor less? And for Practices in their Religion, they themselves will not say, that in the Ancient Christian Church the Scriptures were withheld from the People,
Where do they find in Holy Scripture, or in the Doctrine and Practice of the Ancient Christian Church, any Command or Example for the Worship of Images;
Where do they find in Holy Scripture, or in the Doctrine and Practice of the Ancient Christian Church, any Command or Exampl for the Worship of Images;
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and of the Ancient Fathers plainly against all these Practices? With what face then can it be said, That the Church of Rome hath made a constant Visible Profession of the same Faith and Practice in all Ages, from the time of Christ and his Apostles? Or would the primitive Church of Rome, if it should now visit the Earth again, own the present Church of Rome to be the same in all Matters of Faith and practice, that it was when they left it?
and of the Ancient Father's plainly against all these Practices? With what face then can it be said, That the Church of Room hath made a constant Visible Profession of the same Faith and Practice in all Ages, from the time of christ and his Apostles? Or would the primitive Church of Rome, if it should now visit the Earth again, own the present Church of Room to be the same in all Matters of Faith and practice, that it was when they left it?
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And whereas they demand of Us, to shew a Visible Church from the time of Christ and his Apostles, that hath always opposed the Church of Rome, in those points of Doctrine and Practice which we Object to them;
And whereas they demand of Us, to show a Visible Church from the time of christ and his Apostles, that hath always opposed the Church of Rome, in those points of Doctrine and Practice which we Object to them;
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what can be more impertinent than this Demand? When they know that in all these Points we charge them with Innovations in Matters of Faith and Practice,
what can be more impertinent than this Demand? When they know that in all these Points we charge them with Innovations in Matters of Faith and Practice,
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The bottom of all this Matter is, they would have us to shew them a Society of Christians, that in all Ages hath preserved it self free from all such Errors and Corruptions as we charge them withall;
The bottom of all this Matter is, they would have us to show them a Society of Christians, that in all Ages hath preserved it self free from all such Errors and Corruptions as we charge them withal;
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and no part of the Catholick, into more and greater, than the Church of Rome. So that it requires the utmost of our Charity to think that they are a true,
and no part of the Catholic, into more and greater, than the Church of Room. So that it requires the utmost of our Charity to think that they Are a true,
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or indeed that any Part of it should be free from all Errors and Corruptions. Even the Churches planted by the Apostles in the Primitive Times were not so.
or indeed that any Part of it should be free from all Errors and Corruptions. Even the Churches planted by the Apostles in the Primitive Times were not so.
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St. Paul reproves several Doctrines and Practices in the Church of Corinth, and of Colosse, and of Galatia; and the Spirit of God, several Things in the Seven Churches of Asia: and yet all these were true Parts and Members of the Catholick Church of Christ, notwithstanding these Faults and Errors;
Saint Paul reproves several Doctrines and Practices in the Church of Corinth, and of Colosse, and of Galatia; and the Spirit of God, several Things in the Seven Churches of Asia: and yet all these were true Parts and Members of the Catholic Church of christ, notwithstanding these Faults and Errors;
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because they all agreed in the Main and Essential Doctrines of Christianity. And when more and greater Corruptions grew upon the Church, or any part of it;
Because they all agreed in the Main and Essential Doctrines of Christianity. And when more and greater Corruptions grew upon the Church, or any part of it;
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and by the Doctrine and Practice of the Primitive Christian Church, is undoubtedly Guilty of Schism. And this is the Truth of the Case between us and the Church of Rome. And no blind talk about a Perpetual Visible Church can render Us guilty of Schism, for making a Real Reformation;
and by the Doctrine and Practice of the Primitive Christian Church, is undoubtedly Guilty of Schism. And this is the Truth of the Case between us and the Church of Room. And no blind talk about a Perpetual Visible Church can render Us guilty of Schism, for making a Real Reformation;
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And therefore they are to understand, that several of those Doctrines and Practices, which we Object against, are most clearly proved by the Tradition of their Church, which is of equal Authority with Scripture.
And Therefore they Are to understand, that several of those Doctrines and Practices, which we Object against, Are most clearly proved by the Tradition of their Church, which is of equal authority with Scripture.
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In this Objection of theirs, which they design for the Cover of all their Errors and Corruptions, there are several things distinctly to be considered, which I shall do as briefly as I can.
In this Objection of theirs, which they Design for the Cover of all their Errors and Corruptions, there Are several things distinctly to be considered, which I shall do as briefly as I can.
Doth it not by this dealing of theirs appear very suspicious, that they are extreamly afraid that the People should examine their Doctrine and Practice by this Rule? For what other Reason can they have to conceal it from them?
Does it not by this dealing of theirs appear very suspicious, that they Are extremely afraid that the People should examine their Doctrine and Practice by this Rule? For what other Reason can they have to conceal it from them?
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I would fain know whence they learn'd this new Doctrine of the Rule of Faith? I know that the Council of Trent declares it for the Rule they intend to proceed upon and make use of,
I would fain know whence they learned this new Doctrine of the Rule of Faith? I know that the Council of Trent declares it for the Rule they intend to proceed upon and make use of,
But did any of the ancient Councils of the Christian Church lay down this Rule, and proceed upon it? Did not Constantine the Emperour, at the opening of the First General Council, lay the Bible before them,
But did any of the ancient Councils of the Christian Church lay down this Rule, and proceed upon it? Did not Constantine the Emperor, At the opening of the First General Council, lay the bible before them,
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and this with the Approbation of all those Holy Fathers that were assembled in that Council? And did not following Councils proceed upon the same Rule? Do any of the ancient Fathers ever mention any Rule of Christian Faith and Practice, besides the Holy Scriptures, and the ancient Creed;
and this with the Approbation of all those Holy Father's that were assembled in that Council? And did not following Councils proceed upon the same Rule? Do any of the ancient Father's ever mention any Rule of Christian Faith and Practice, beside the Holy Scriptures, and the ancient Creed;
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which, because it is an Abridgment of the necessary Articles of Christian Faith contained in the Holy Scriptures, is by them frequently called the Rule of Faith? Do not the same Fathers frequently and expresly say, That the Scriptures are a perfect Rule,
which, Because it is an Abridgment of the necessary Articles of Christian Faith contained in the Holy Scriptures, is by them frequently called the Rule of Faith? Do not the same Father's frequently and expressly say, That the Scriptures Are a perfect Rule,
and that whatever cannot be proved by Testimony of Scripture, is to be rejected? All this I am sure I can make good, by innumerable express Testimonies of the ancient Fathers, which are well known to those that are versed in them.
and that whatever cannot be proved by Testimony of Scripture, is to be rejected? All this I am sure I can make good, by innumerable express Testimonies of the ancient Father's, which Are well known to those that Are versed in them.
By what Authority then hath the Council of Trent set up this new Rule, unknown to the Christian Church for 1500 Years? and who gave them this Authority? The plain truth is, the necessity of it,
By what authority then hath the Council of Trent Set up this new Rule, unknown to the Christian Church for 1500 years? and who gave them this authority? The plain truth is, the necessity of it,
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Thirdly, Whereas they pretend, that Holy Scripture, as expounded by a private Spirit, may not seem so favourable to some of their Doctrines and Practices;
Thirdly, Whereas they pretend, that Holy Scripture, as expounded by a private Spirit, may not seem so favourable to Some of their Doctrines and Practices;
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A private Spirit would be apt to understand St. Paul 's Discourse, in the 14th of the 1st to the Corinthians, to be against Celebrating Prayer and the Service of God in an unknown Tongue,
A private Spirit would be apt to understand Saint Paul is Discourse, in the 14th of the 1st to the Corinthians, to be against Celebrating Prayer and the Service of God in an unknown Tongue,
will they not say, Ye are mad? But now Tradition, which only knows how to give the true Sense, can reconcile this Discourse of St. Paul very easily with the Practice of the Church of Rome in this matter.
will they not say, You Are mad? But now Tradition, which only knows how to give the true Sense, can reconcile this Discourse of Saint Paul very Easily with the Practice of the Church of Room in this matter.
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So that at this rate of interpreting Scripture by Tradition, it is impossible to fix any Objection from Scripture, upon any Doctrine or Practice which they have a mind to maintain.
So that At this rate of interpreting Scripture by Tradition, it is impossible to fix any Objection from Scripture, upon any Doctrine or Practice which they have a mind to maintain.
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or dictated by the Holy Spirit, and brought down to them, and preserved by continnal Succession in the Church, to be of equal Authority with the Word of God;
or dictated by the Holy Spirit, and brought down to them, and preserved by continnal Succession in the Church, to be of equal authority with the Word of God;
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and liable to so many Mistakes and Miscarriages, to be, at the distance of 1500 Years, of equal Certainty and Authority with the Holy Scriptures, carefully preserved and transmitted down to us;
and liable to so many Mistakes and Miscarriages, to be, At the distance of 1500 years, of equal Certainty and authority with the Holy Scriptures, carefully preserved and transmitted down to us;
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but hereby they make the Scriptures an imperfect Rule; contrary to the declared Judgment of the ancient Fathers and Councils of the Christian Church;
but hereby they make the Scriptures an imperfect Rule; contrary to the declared Judgement of the ancient Father's and Councils of the Christian Church;
This we charge the Church of Rome with, and do challenge them to shew this new Rule of Faith, before the Council of Trent; and consequently, where their Religion was before that Council;
This we charge the Church of Room with, and do challenge them to show this new Rule of Faith, before the Council of Trent; and consequently, where their Religion was before that Council;
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I should now have added some other Considerations, tending to confirm and establish us in our Religion, against the Pretences and Insinuations of Seducing Spirits:
I should now have added Some other Considerations, tending to confirm and establish us in our Religion, against the Pretences and Insinuations of Seducing Spirits:
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THESE words contain an Exhortation to hold fast the Profession of our Faith without wavering, and an Argument or Encouragement thereto, because he is faithful that hath promised.
THESE words contain an Exhortation to hold fast the Profession of our Faith without wavering, and an Argument or Encouragement thereto, Because he is faithful that hath promised.
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By the Exhortation to hold fast the Profession of our Faith without wavering, is not meant, that those who are capable of examining the Grounds and Reasons of their Religion should blindly hold it fast against the best Reasons that can be offered;
By the Exhortation to hold fast the Profession of our Faith without wavering, is not meant, that those who Are capable of examining the Grounds and Reasons of their Religion should blindly hold it fast against the best Reasons that can be offered;
4. Against all vain promises of being put into a safer condition, and groundless hopes of getting to Heaven upon easier terms than the Gospel hath proposed, in some other Church and Religion.
4. Against all vain promises of being put into a safer condition, and groundless hope's of getting to Heaven upon Easier terms than the Gospel hath proposed, in Some other Church and Religion.
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Lastly, We are to hold fast the Profession of our Faith without wavering, against all the cunning Arts and Insinuations of busie and disputing Men, whose design it is to unhinge Men from their Religion,
Lastly, We Are to hold fast the Profession of our Faith without wavering, against all the cunning Arts and Insinuations of busy and disputing Men, whose Design it is to unhinge Men from their Religion,
But without entring into these particulars, I shall in order to Establishment in the Reformed Religion which we profess, in opposition to the Errors and Corruptions of the Church of Rome, apply my self at this time, to make a short comparison betwixt the Religion which we profess,
But without entering into these particulars, I shall in order to Establishment in the Reformed Religion which we profess, in opposition to the Errors and Corruptions of the Church of Rome, apply my self At this time, to make a short comparison betwixt the Religion which we profess,
That we govern our Belief and Practice in matters of Religion, by the true ancient Rule of Christianity, the Word of God contained in the Holy Scriptures:
That we govern our Belief and Practice in matters of Religion, by the true ancient Rule of Christianity, the Word of God contained in the Holy Scriptures:
But the Church of Rome, for the maintenance of their Errors and Corruptions, have been forced to devise a new Rule, never owned by the Primitive Church,
But the Church of Rome, for the maintenance of their Errors and Corruptions, have been forced to devise a new Rule, never owned by the Primitive Church,
That we govern our belief and Practice in matters of Religion, by the true ancient Rule of Christianity, the Word of God contain'd in the Holy Scriptures:
That we govern our belief and Practice in matters of Religion, by the true ancient Rule of Christianity, the Word of God contained in the Holy Scriptures:
But the Church of Rome, for the maintaining of their Errors and Corruptions, have been forced to devise a new Rule, never owned by the Primitive Church,
But the Church of Rome, for the maintaining of their Errors and Corruptions, have been forced to devise a new Rule, never owned by the Primitive Church,
That is, they have joined with the Word of God contained in the Holy Scriptures, the unwritten Traditions of their Church, concerning several points of their Faith and Practice;
That is, they have joined with the Word of God contained in the Holy Scriptures, the unwritten Traditions of their Church, Concerning several points of their Faith and Practice;
and all this, contrary to the express declaration and unanimous consent of all the Ancient Councils and Fathers of the Christian Church, (as I have already shewn);
and all this, contrary to the express declaration and unanimous consent of all the Ancient Councils and Father's of the Christian Church, (as I have already shown);
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But the Church of Rome having made so great a change in the Doctrine and Practice of Christianity, it became consequently necessary to make a change of the Rule:
But the Church of Room having made so great a change in the Doctrine and Practice of Christianity, it became consequently necessary to make a change of the Rule:
nay it is little less than a demonstration that they have no such Priviledges, that St. Paul in a long Epistle to the Church of Rome takes no notice of them;
nay it is little less than a demonstration that they have no such Privileges, that Saint Paul in a long Epistle to the Church of Room Takes no notice of them;
That the Church of Rome either then was, or was to be soon after, the Mother and Mistress of all Churches, which is now grown to be an Article of Faith in the Church of Rome; and yet it is hardly to be imagined, that he could have omitted to take notice of such remarkable Priviledges of their Bishops and Church, above any in the world, had he known they had belonged to them.
That the Church of Room either then was, or was to be soon After, the Mother and Mistress of all Churches, which is now grown to be an Article of Faith in the Church of Room; and yet it is hardly to be imagined, that he could have omitted to take notice of such remarkable Privileges of their Bishops and Church, above any in the world, had he known they had belonged to them.
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Besides, that both these pretended Priledges are omitted, by plain Fact and Evidence of things themselves, their Supremacy, in that the far greatest part of the Christian Church,
Beside, that both these pretended Priledges Are omitted, by plain Fact and Evidence of things themselves, their Supremacy, in that the Far greatest part of the Christian Church,
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neither is at this day, nor can be shewn by the Records of any Age, ever to have been subject to the Bishop of Rome, or to have acknowledged his Authority and Jurisdiction over them,
neither is At this day, nor can be shown by the Records of any Age, ever to have been Subject to the Bishop of Rome, or to have acknowledged his authority and Jurisdiction over them,
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and the Infallibility of the Pope, whether with or without a General Council, (about which they still differ) though Infallibility was devised on purpose, to determine all differences:
and the Infallibility of the Pope, whither with or without a General Council, (about which they still differ) though Infallibility was devised on purpose, to determine all differences:
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for if they have contradicted one another, (as is plain, beyond all contradiction, in several instances) then there must of necessity be an Error on one side;
for if they have contradicted one Another, (as is plain, beyond all contradiction, in several instances) then there must of necessity be an Error on one side;
and for the same Blessings and Benefits which we beg of God himself, contrary to the express Word of God, which commands us to Worship the Lord our God; and to serve him only;
and for the same Blessings and Benefits which we beg of God himself, contrary to the express Word of God, which commands us to Worship the Lord our God; and to serve him only;
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and this acknowledgment we think very considerable, since so great a part of their Religion, especially as it is practised among the People, is contained in these points;
and this acknowledgment we think very considerable, since so great a part of their Religion, especially as it is practised among the People, is contained in these points;
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for the Service of God in an Unknown Tongue, and withholding the Scriptures from the People, they do not pretend so much as One Testimony of any Father for the first 600 Years,
for the Service of God in an Unknown Tongue, and withholding the Scriptures from the People, they do not pretend so much as One Testimony of any Father for the First 600 years,
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The two great Doctrines of Transubstantiation and Purgatory are acknowledged by many of their own Learned Writers, to have no certain Foundation in Scripture;
The two great Doctrines of Transubstantiation and Purgatory Are acknowledged by many of their own Learned Writers, to have no certain Foundation in Scripture;
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and that there are seven Sacraments of the Christian Religion, tho' it be now made an Article of Faith by the Council of Trent, is a thing which cannot be shewn in any Council or Father for above a Thousand Years after Christ.
and that there Are seven Sacraments of the Christian Religion, though it be now made an Article of Faith by the Council of Trent, is a thing which cannot be shown in any Council or Father for above a Thousand years After christ.
That the Church of Rome is the Mother and Mistress of all Churches, tho' that also be one of the new Articles of Pope Pius the IV. his Creed, which their Priests are by a Solemn Oath obliged to believe and teach,
That the Church of Room is the Mother and Mistress of all Churches, though that also be one of the new Articles of Pope Pius the IV. his Creed, which their Priests Are by a Solemn Oath obliged to believe and teach,
Now these are the principal matters in difference betwixt us, and if these Points, and a few more, be pared off from Popery, that which remains of their Religion, is the same with ours, that is, the true Ancient Christianity. III.
Now these Are the principal matters in difference betwixt us, and if these Points, and a few more, be pared off from Popery, that which remains of their Religion, is the same with ours, that is, the true Ancient Christianity. III.
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1. That our Religion agrees perfectly with the Scriptures, and all points both of our Belief and Practice, esteemed by us as necessary to Salvation, are there contained,
1. That our Religion agrees perfectly with the Scriptures, and all points both of our Belief and Practice, esteemed by us as necessary to Salvation, Are there contained,
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We do not fall down before Images and Worship them, we address all our Prayers to God alone, by the only Mediation and Intercession of his Son Jesus Christ;
We do not fallen down before Images and Worship them, we address all our Prayers to God alone, by the only Mediation and Intercession of his Son jesus christ;
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By which it plainly appears, that all points of Faith in difference betwixt us and the Church of Rome, are meer Innovations and plain Additions to the ancient Christian Faith.
By which it plainly appears, that all points of Faith in difference betwixt us and the Church of Rome, Are mere Innovations and plain Additions to the ancient Christian Faith.
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3. There is nothing wanting in our Church and Religion, whether in Matter of Faith or Practice, which either the Scripture makes necessary to Salvation,
3. There is nothing wanting in our Church and Religion, whither in Matter of Faith or Practice, which either the Scripture makes necessary to Salvation,
and we trust, that what was sufficient for the Salvation of Christians in the best Ages of Christianity for Five Hundred Years together, may be so still;
and we trust, that what was sufficient for the Salvation of Christians in the best Ages of Christianity for Five Hundred years together, may be so still;
And the Reason which the Learned Men give, why the Worship of Images, and the Invocation of Angels and Saints departed were not practised in the Primitive Church,
And the Reason which the Learned Men give, why the Worship of Images, and the Invocation of Angels and Saints departed were not practised in the Primitive Church,
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and they cannot now be Ignorant, what Scandal they give by these Practices both to the Jews and Turks, and how much they alienate them from Christianity by this Scandal;
and they cannot now be Ignorant, what Scandal they give by these Practices both to the jews and Turks, and how much they alienate them from Christianity by this Scandal;
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and that by all their blind Distinctions, with which they raise such a Cloud and Dust, they can hardly make any plausible and tollerable Defence of themselves from this Charge:
and that by all their blind Distinctions, with which they raise such a Cloud and Dust, they can hardly make any plausible and tolerable Defence of themselves from this Charge:
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Insomuch, that to secure their own People from discerning their Guilt in this Matter, they have been put upon that shameful shift of leaving out the Second Commandment in their common Catechisms and Manuals,
Insomuch, that to secure their own People from discerning their Gilded in this Matter, they have been put upon that shameful shift of leaving out the Second Commandment in their Common Catechisms and Manuals,
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so that, in truth, a devout Pastor is so taken up with the external Rites and little Observances of his Religion, that he hath little or no time to make himself a good Man,
so that, in truth, a devout Pastor is so taken up with the external Rites and little Observances of his Religion, that he hath little or no time to make himself a good Man,
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6. Our Religion is evidently more Charitable to all Christians that differ from us, and particularly to them, who, by their Uncharitableness to us, have done as much as is possible to discharge and damp our Charity towards them.
6. Our Religion is evidently more Charitable to all Christians that differ from us, and particularly to them, who, by their Uncharitableness to us, have done as much as is possible to discharge and damp our Charity towards them.
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7. Our Religion doth not clash and interfere with any of the great Moral Duties, to which all Mankind stand obliged by the Law and Light of Nature; as Fidelity, Mercy and Truth:
7. Our Religion does not clash and interfere with any of the great Moral Duties, to which all Mankind stand obliged by the Law and Light of Nature; as Fidis, Mercy and Truth:
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No such thing as Equivocation or Mental Reservation, or any other Artificial way of Falshood, is either taught or maintain'd, either by the Doctrine or by the Casuists of our Church.
No such thing as Equivocation or Mental Reservation, or any other Artificial Way of Falsehood, is either taught or maintained, either by the Doctrine or by the Casuists of our Church.
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both which Points, the necessity of the one, and the lawfulness of the other, have been taught and stifly maintain'd in the Church of Rome, not only by private Doctors,
both which Points, the necessity of the one, and the lawfulness of the other, have been taught and stiffly maintained in the Church of Rome, not only by private Doctors,
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whereas the greatest part of the erroneous Doctrines with which we charge the Church of Rome, are plainly calculated to promote the end of Worldly Greatness and Dominion.
whereas the greatest part of the erroneous Doctrines with which we charge the Church of Rome, Are plainly calculated to promote the end of Worldly Greatness and Dominion.
and the Doctrines and Maximes of it, like so many Servants, are ready upon all occasion to fight for him. For most of them do plainly tend, either to the Establishment and Enlargment of his Authority;
and the Doctrines and Maxims of it, like so many Servants, Are ready upon all occasion to fight for him. For most of them do plainly tend, either to the Establishment and Enlargement of his authority;
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Of the like tendency is the Communicating of the Laity only in one kind, thereby making it the sole Priviledge of the Priest to receive the Sacrament in both.
Of the like tendency is the Communicating of the Laity only in one kind, thereby making it the sole Privilege of the Priest to receive the Sacrament in both.
but above all, their Doctrine of the Necessity of Auricular and private Confession, of all Mortal Sins commited after Baptism, with all the Circumstances of them to the Priest;
but above all, their Doctrine of the Necessity of Auricular and private Confessi, of all Mortal Sins committed After Baptism, with all the circumstances of them to the Priest;
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By which means they make themselves Masters of all the Secrets of the People, and keep them in awe by the knowledge of their faults, Scire volunt secreta Domus atque inde timeri.
By which means they make themselves Masters of all the Secrets of the People, and keep them in awe by the knowledge of their Faults, Scire volunt secreta Domus atque inde timeri.
Or else their Doctrines tend to filthy lucre, and the enriching of their Church. As their Doctrines of Purgatory and Indulgences, and their Prayers and Masses for the dead,
Or Else their Doctrines tend to filthy lucre, and the enriching of their Church. As their Doctrines of Purgatory and Indulgences, and their Prayers and Masses for the dead,
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a large Volume of Forgeries, compiled by Isidore Mercator, to countenance the Usurpations of the Bishop of Rome, and of which the Church of Rome made great use for several Ages,
a large Volume of Forgeries, compiled by Isidore Mercator, to countenance the Usurpations of the Bishop of Rome, and of which the Church of Room made great use for several Ages,
11. Our Religion hath this mighty advantage, that it doth not decline Tryal and Examination, which to any Man of ingenuity must needs appear a very good Sign of an honest Cause;
11. Our Religion hath this mighty advantage, that it does not decline Trial and Examination, which to any Man of ingenuity must needs appear a very good Signen of an honest Cause;
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but if any Church be shy of having her Religion Examined, and her Doctrines and Practices brought into the open light, this gives just ground of Suspicion that she hath some distrust of them;
but if any Church be shy of having her Religion Examined, and her Doctrines and Practices brought into the open Light, this gives just ground of Suspicion that she hath Some distrust of them;
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Our Saviour hath told us who they are that love darkness rather than light, viz. they whose deeds are Evil; for every one, saith he, that doth Evil, hateth the light;
Our Saviour hath told us who they Are that love darkness rather than Light, viz. they whose Deeds Are Evil; for every one, Says he, that does Evil, hates the Light;
Witness the many Croisades for the extirpation of Hereticks, the standing Cruelties of their Inquisition, their occasional Massacres and Persecutions, of which we have fresh Instances in every Age.
Witness the many Croisades for the extirpation of Heretics, the standing Cruelties of their Inquisition, their occasional Massacres and Persecutions, of which we have fresh Instances in every Age.
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or else that they think Truth and the Arguments for it are of no force, when Dragoons are their Ratio ultima, the last Reason which their Cause relies upon;
or Else that they think Truth and the Arguments for it Are of no force, when Dragoons Are their Ratio ultima, the last Reason which their Cause relies upon;
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so that a Man cannot be of that Religion, unless he will renounce his Senses, and believe against the clear Verdict of them in a plain sensible matter;
so that a Man cannot be of that Religion, unless he will renounce his Senses, and believe against the clear Verdict of them in a plain sensible matter;
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but after this, I do not understand how a Man can believe any thing, because by this very thing he destroys and takes away the Foundation of all Certainty;
but After this, I do not understand how a Man can believe any thing, Because by this very thing he Destroys and Takes away the Foundation of all Certainty;
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It is certainly Lawful to administer the Sacrament of the Lords Supper to the People in both kinds, otherwise the Christian Church would not have done it for a Thousand Years.
It is Certainly Lawful to administer the Sacrament of the lords Supper to the People in both Kinds, otherwise the Christian Church would not have done it for a Thousand years.
Suppose a Man should pray to God only, and offer up all his Prayers to him only by Jesus Christ, without making mention of any other Mediator or Intercessor with God for us, relying herein upon what the Apostle says concerning our High Priest, Jesus the Son of God, Heb. 7 25. That he is able to save them to the utmost, who come unto God by him, (i. e.
Suppose a Man should pray to God only, and offer up all his Prayers to him only by jesus christ, without making mention of any other Mediator or Intercessor with God for us, relying herein upon what the Apostle Says Concerning our High Priest, jesus the Son of God, Hebrew 7 25. That he is able to save them to the utmost, who come unto God by him, (i. e.
might not a Man reasonably hope to obtain of God all the Blessings he stands in need of, by Addressing himself only to him, in the Name and by the Intercession of that one Mediator between God and Man, the Man Christ Jesus? Nay,
might not a Man reasonably hope to obtain of God all the Blessings he Stands in need of, by Addressing himself only to him, in the Name and by the Intercession of that one Mediator between God and Man, the Man christ jesus? Nay,
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we cannot certainly think any more able to help us and do us good, than the great God of Heaven and Earth, the God (as St. Paul styles him) that heareth Prayers, and therefore unto him should all flesh come.
we cannot Certainly think any more able to help us and do us good, than the great God of Heaven and Earth, the God (as Saint Paul styles him) that hears Prayers, and Therefore unto him should all Flesh come.
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We cannot certainly think any Intercessor so powerful and prevalent with God, as his only and dearly beloved Son, offering up our Prayers to God in Heaven, by vertue of that most acceptable and invaluable Sacrifice, which he offered to him on Earth;
We cannot Certainly think any Intercessor so powerful and prevalent with God, as his only and dearly Beloved Son, offering up our Prayers to God in Heaven, by virtue of that most acceptable and invaluable Sacrifice, which he offered to him on Earth;
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and if it were not, we can hardly think but that God should be so far from being pleased, with our making so frequent use of those other Mediators and Intercessors,
and if it were not, we can hardly think but that God should be so Far from being pleased, with our making so frequent use of those other Mediators and Intercessors,
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I have been the longer upon this matter, to shew how unreasonable and needless at the best, this more than half part of the Religion of the Church of Rome is;
I have been the longer upon this matter, to show how unreasonable and needless At the best, this more than half part of the Religion of the Church of Room is;
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But now on the other hand, if they be mistaken in these things, as we can demonstrate from Scripture they are, the danger is infinitely great on that side,
But now on the other hand, if they be mistaken in these things, as we can demonstrate from Scripture they Are, the danger is infinitely great on that side,
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and after all the bustle which hath been made about them, the utmost they pretend (which yet they are not able to make good) is, that these things may Lawfully be done,
and After all the bustle which hath been made about them, the utmost they pretend (which yet they Are not able to make good) is, that these things may Lawfully be done,
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and which by their own acknowledgment are of no great weight and necessity; in which we are certainly safe in not doing them, if they should prove Lawful;
and which by their own acknowledgment Are of no great weight and necessity; in which we Are Certainly safe in not doing them, if they should prove Lawful;
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I might have insisted more largely upon each of these Particulars, any one of which is of weight to incline a Man to that Religion, which hath such an advantage on its side,
I might have insisted more largely upon each of these Particulars, any one of which is of weight to incline a Man to that Religion, which hath such an advantage on its side,
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for most of the Particulars are so evident, that they cannot, upon the very mention and proposal of them, be denied to be clear Advantages on our side.
for most of the Particulars Are so evident, that they cannot, upon the very mention and proposal of them, be denied to be clear Advantages on our side.
And now, to use the words of St. Peter, I testifie unto you, that this is the true grace of God wherein ye stand, that the Reformed Religion which we profess,
And now, to use the words of Saint Peter, I testify unto you, that this is the true grace of God wherein you stand, that the Reformed Religion which we profess,
and which by the goodness of God is by Law established in this Nation, is the true Ancient Christianity, the Faith which was at first delivered to the Saints,
and which by the Goodness of God is by Law established in this nation, is the true Ancient Christianity, the Faith which was At First Delivered to the Saints,
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Remember therefore how you have received and heard, and hold fast, for he is Faithful that hath promised, which is the Second part of the Text; the encouragement which the Apostle gives us to hold fast the Profession of our Faith without wavering;
remember Therefore how you have received and herd, and hold fast, for he is Faithful that hath promised, which is the Second part of the Text; the encouragement which the Apostle gives us to hold fast the Profession of our Faith without wavering;
and to seal us up to the day of Redemption, and he is faithful that hath promised to reward our constancy and fidelity to him and his Truth, with a Crown of everlasting life and Glory.
and to seal us up to the day of Redemption, and he is faithful that hath promised to reward our constancy and Fidis to him and his Truth, with a Crown of everlasting life and Glory.
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and so much the more, because the day approacheth in which God will judge the belief and lives of Men by Jesus Christ, not according to the imperious and uncharitable dictates of any Church,
and so much the more, Because the day Approaches in which God will judge the belief and lives of Men by jesus christ, not according to the imperious and uncharitable dictates of any Church,
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Now the God of Peace which brought again from the Dead the great Shepherd of the Sheep, through the Blood of the Everlasting Covenant, make you Perfect in every good word and work;
Now the God of Peace which brought again from the Dead the great Shepherd of the Sheep, through the Blood of the Everlasting Covenant, make you Perfect in every good word and work;
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IN the latter part of the former Chapter, the Apostle declares what it was that was the great support of Christians, under the Persecutions and Sufferings which befel them;
IN the latter part of the former Chapter, the Apostle declares what it was that was the great support of Christians, under the Persecutions and Sufferings which befell them;
viz. the Assurance of a Blessed Resurrection to another life, Verse 14. Knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus;
viz. the Assurance of a Blessed Resurrection to Another life, Verse 14. Knowing that he which raised up the Lord jesus, shall raise up us also by jesus;
yet our Minds grow every day more healthful and vigorous, and gain new strength and resolution, by contemplating the Glory and Reward of another World,
yet our Minds grow every day more healthful and vigorous, and gain new strength and resolution, by contemplating the Glory and Reward of Another World,
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for we know, that if our Earthly House of this Tabernacle were dissolved, we have a Building of God, a House not made with Hands, eternal in the Heavens;
for we know, that if our Earthly House of this Tabernacle were dissolved, we have a Building of God, a House not made with Hands, Eternal in the Heavens;
from whence he concludes, Verse 6. Therefore we are always confident, NONLATINALPHABET, therefore what ever happens to us, we are always of good courage,
from whence he concludes, Verse 6. Therefore we Are always confident,, Therefore what ever happens to us, we Are always of good courage,
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for tho' we be not actually possest of this Happiness which we speak of, yet we have a firm perswasion of the reality of it, which is enough to support our Spirits and keep up our Courage under all afflictions and adversities whatsoever, Verse 7. for we walk by Faith, not by Sight.
for though we be not actually possessed of this Happiness which we speak of, yet we have a firm persuasion of the reality of it, which is enough to support our Spirits and keep up our Courage under all afflictions and adversities whatsoever, Verse 7. for we walk by Faith, not by Sighed.
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And as here a Christian is said to walk by Faith, so elsewhere the just is said to live by Faith. Faith is the Principle which animates all his resolutions and actions.
And as Here a Christian is said to walk by Faith, so elsewhere the just is said to live by Faith. Faith is the Principle which animates all his resolutions and actions.
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And not by Sight. The word is, NONLATINALPHABET, which signifies the thing it self in present view and possession, in opposition to a firm perswasion of things future and invisible.
And not by Sighed. The word is,, which signifies the thing it self in present view and possession, in opposition to a firm persuasion of things future and invisible.
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Sight is the thing in Hand, and Faith the thing only in Hope and Expectation. Sight is a clear view and apprehension of things present and near to us;
Sighed is the thing in Hand, and Faith the thing only in Hope and Expectation. Sighed is a clear view and apprehension of things present and near to us;
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yet we are firmly perswaded of them. III. Notwithstanding Faith be an inferiour degree of Assurance, yet 'tis a Principle of sufficient power to govern our Lives;
yet we Are firmly persuaded of them. III. Notwithstanding Faith be an inferior degree of Assurance, yet it's a Principle of sufficient power to govern our Lives;
more especially the firm Belief, and expectation of the Happiness of Heaven, and the glorious Rewards of another world, which tho' they be now at a distance,
more especially the firm Belief, and expectation of the Happiness of Heaven, and the glorious Rewards of Another world, which though they be now At a distance,
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And this Faith, this firm Perswasion of absent and invisible things, the Apostle to the Hebrews tells us, was the great Principle of the Piety and Virtue of good Men from the beginning of the World.
And this Faith, this firm Persuasion of absent and invisible things, the Apostle to the Hebrews tells us, was the great Principle of the Piety and Virtue of good Men from the beginning of the World.
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Such also was the Faith of Abraham, concerning a numerous Posterity by Isaac, and the Inheritance of the Land of Canaan; and such likewise was the Faith of Moses, he did as firmly believe the invisible God,
Such also was the Faith of Abraham, Concerning a numerous Posterity by Isaac, and the Inheritance of the Land of Canaan; and such likewise was the Faith of Moses, he did as firmly believe the invisible God,
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This made the Primitive Christians, with so much patience to bear the Sufferings and Persecutions, with so much constancy to venture upon the dangers and inconveniencies which the love of God and Religion exposed them to.
This made the Primitive Christians, with so much patience to bear the Sufferings and Persecutions, with so much constancy to venture upon the dangers and inconveniences which the love of God and Religion exposed them to.
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and the threatnings of War, and Famine, and Pestilence, and being delivered into Captivity. But now, under the Gospel, Life and Immortality are brought to light;
and the threatenings of War, and Famine, and Pestilence, and being Delivered into Captivity. But now, under the Gospel, Life and Immortality Are brought to Light;
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for what will not Men do, that are really persuaded, that as they do demean themselves in this World, it will fare with them in the other? That the Wicked shall go into everlasting Punishment,
for what will not Men do, that Are really persuaded, that as they do demean themselves in this World, it will fare with them in the other? That the Wicked shall go into everlasting Punishment,
and consequently cannot possibly have that Degree of Assurance concerning the Joys of Heaven, and the Torments of Hell, which those have who enjoy the One and endure the Other.
and consequently cannot possibly have that Degree of Assurance Concerning the Joys of Heaven, and the Torments of Hell, which those have who enjoy the One and endure the Other.
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and this Assurance we have in this state concerning the things of another World, we believe with great Reason, that we have the Testimony of God concerning them, which is the highest kind of Evidence in it self;
and this Assurance we have in this state Concerning the things of Another World, we believe with great Reason, that we have the Testimony of God Concerning them, which is the highest kind of Evidence in it self;
But yet it is an unreasonable obstinacy to deny, that this falls very much short of that degree of assurance which those Persons have concerning these things, who are now in the other World,
But yet it is an unreasonable obstinacy to deny, that this falls very much short of that degree of assurance which those Persons have Concerning these things, who Are now in the other World,
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That degree of knowledge and assurance which we have in this Life is very imperfect, in comparison to what we shall have hereafter, and Verse 12. We now see as through a Glass darkly, NONLATINALPHABET,
That degree of knowledge and assurance which we have in this Life is very imperfect, in comparison to what we shall have hereafter, and Verse 12. We now see as through a Glass darkly,,
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nor indeed is it reasonable, while we are in this state, to expect that degree of assurance concerning the Rewards and Punishments of another Life, which the sight and sensible experience of them would give us;
nor indeed is it reasonable, while we Are in this state, to expect that degree of assurance Concerning the Rewards and Punishments of Another Life, which the sighed and sensible experience of them would give us;
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those happy Souls who live in the reviving presence of God, and are possest of those joys which we cannot now conceive, understand these things in another manner,
those happy Souls who live in the reviving presence of God, and Are possessed of those Joys which we cannot now conceive, understand these things in Another manner,
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and those wretched and miserable Spirits who feel the vengeance of God, and are plunged into the Horrors of Eternal Darkness, do believe upon irresistable evidence,
and those wretched and miserable Spirits who feel the vengeance of God, and Are plunged into the Horrors of Eternal Darkness, do believe upon irresistible evidence,
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Put the case that every Man, some considerable time before his departure out of this Life, were permitted to visit the other World, to assure him how things are there, to view the Mansions of the Blessed, and to survey the dark and loathsome Prisons of the Damned, to hear the lamentable outcrys of Miserable and Despairing Souls,
Put the case that every Man, Some considerable time before his departure out of this Life, were permitted to visit the other World, to assure him how things Are there, to view the Mansions of the Blessed, and to survey the dark and loathsome Prisons of the Damned, to hear the lamentable Outcries of Miserable and Despairing Souls,
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and therefore it is observable, that our Saviour doth not Pronounce them Blessed, who believed his Resurrection, upon the forcible evidence of their own Senses,
and Therefore it is observable, that our Saviour does not Pronounce them Blessed, who believed his Resurrection, upon the forcible evidence of their own Senses,
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They might be Happy in the Effects of that Faith, but there is not praise, no reward belongs to that Faith which is wrought in Man by so violent and irresistable an evidence.
They might be Happy in the Effects of that Faith, but there is not praise, no reward belongs to that Faith which is wrought in Man by so violent and irresistible an evidence.
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It was the great commendation of Abraham's Faith, that against hope he believed in hope, he believed the promise of God concerning a thing in it self very improbable;
It was the great commendation of Abraham's Faith, that against hope he believed in hope, he believed the promise of God Concerning a thing in it self very improbable;
and been an Eye-witness of the intolerable Torments of Sinners, should ever after be tempted knowingly to do any thing that would deprive him of that Happiness,
and been an Eyewitness of the intolerable Torments of Sinners, should ever After be tempted knowingly to do any thing that would deprive him of that Happiness,
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and the Man would have so lively and terrible an imagination of the danger he was running himself upon, that no Temptation would be strong enough to conquer his fears,
and the Man would have so lively and terrible an imagination of the danger he was running himself upon, that no Temptation would be strong enough to conquer his fears,
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for what praise is due to any Man, not to do those things which none but a perfect mad Man would do? For certainly that Man must be besides himself, that could by any Temptation be seduced to live a wicked life,
for what praise is due to any Man, not to do those things which none but a perfect mad Man would do? For Certainly that Man must be beside himself, that could by any Temptation be seduced to live a wicked life,
but there would hardly be any place for this, if there were a free and easie passage for us into the other World, to see the true state of things there.
but there would hardly be any place for this, if there were a free and easy passage for us into the other World, to see the true state of things there.
What argument would it be of any Mans virtue to forbear sinning, after he had been in Hell, and seen the miserable end of Sinners? But I proceed to the III. And Last Observation;
What argument would it be of any men virtue to forbear sinning, After he had been in Hell, and seen the miserable end of Sinners? But I proceed to the III. And Last Observation;
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and if we are certain of the thing, yet if we apprehend it to be of no great Moment and Concernment, we shall be apt to slight it, as not worth our regard;
and if we Are certain of the thing, yet if we apprehend it to be of no great Moment and Concernment, we shall be apt to slight it, as not worth our regard;
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Concerning things future and at a distance, we have the dictates of our Reason arguing us into this Perswasion, from the consideration of the Justice of the Divine Providence,
Concerning things future and At a distance, we have the dictates of our Reason arguing us into this Persuasion, from the consideration of the justice of the Divine Providence,
from whence wise men in all ages have been apt to conclude, that there will be another state of things after this life, wherein rewards and punishments shall be equally distributed.
from whence wise men in all ages have been apt to conclude, that there will be Another state of things After this life, wherein rewards and punishments shall be equally distributed.
and to assure us, that these Reasonings are true, we have a most credible Revelation of these things, God having sent his Son from Heaven to declare it to us,
and to assure us, that these Reasonings Are true, we have a most credible Revelation of these things, God having sent his Son from Heaven to declare it to us,
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for as for the other World, if at last there should prove to be no such thing, our Condition after Death will be the same with the Condition of those who disbelieve these things;
for as for the other World, if At last there should prove to be no such thing, our Condition After Death will be the same with the Condition of those who disbelieve these things;
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but if things fall out otherwise (as most undoubtedly they will) and our Souls after this Life do pass into a State of Everlasting Happiness or Misery,
but if things fallen out otherwise (as most undoubtedly they will) and our Souls After this Life do pass into a State of Everlasting Happiness or Misery,
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For as for the Interests of this Life, they are but short and transitory, and consequently of no Consideration in comparison of the things which are Eternal;
For as for the Interests of this Life, they Are but short and transitory, and consequently of no Consideration in comparison of the things which Are Eternal;
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and as all Vice is naturally attended with some temporal Inconvenience, so the Practice of all Christian Virtues doth in its own Nature tend both to the Welfare of Particular Persons,
and as all Vice is naturally attended with Some temporal Inconvenience, so the Practice of all Christian Virtues does in its own Nature tend both to the Welfare of Particular Persons,
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for it certainly causeth Pain and Sickness, and doth but uncertainly procure and recover Health; the Patient is sure to be made sick, but not certain to be made well;
for it Certainly Causes Pain and Sickness, and does but uncertainly procure and recover Health; the Patient is sure to be made sick, but not certain to be made well;
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No Merchant ever insisted upon the Evidence of a Miracle to be wrought, to satisfie him that there were such Places as the East and West-Indies, before he would venture to Trade thither:
No Merchant ever insisted upon the Evidence of a Miracle to be wrought, to satisfy him that there were such Places as the East and West-Indies, before he would venture to Trade thither:
Now what can be the Reason that so slender Evidence, so small a degree of Assurance will serve to encourage Men to seek after the things of this World with great Care and Industry;
Now what can be the Reason that so slender Evidence, so small a degree of Assurance will serve to encourage Men to seek After the things of this World with great Care and Industry;
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and yet a great deal more will not suffice to put them effectually upon looking after the great Concernments of another World, which are infinitely more considerable? No other Reason of this can be given,
and yet a great deal more will not suffice to put them effectually upon looking After the great Concernments of Another World, which Are infinitely more considerable? No other Reason of this can be given,
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For what can concern us more, than that Eternal and Unchangeable State in which we must be fixt and abide for ever? If so vast a Concern will not move us,
For what can concern us more, than that Eternal and Unchangeable State in which we must be fixed and abide for ever? If so vast a Concern will not move us,
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and is it nothing to us what becomes of us for ever? Are we so tenderly concerned to avoid Poverty and Disgrace, Persecution and Suffering in this World;
and is it nothing to us what becomes of us for ever? are we so tenderly concerned to avoid Poverty and Disgrace, Persecution and Suffering in this World;
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and shall we not much more flee from the wrath which is to come, and endeavour to escape the damnation of Hell? Are the slight and transitory Enjoyments of this World worth so much Thought and Care? And is an Eternal Inheritance in the Heavens not worth the looking after? As there is no Proportion, betwixt the things which are Temporal and the things which are Eternal,
and shall we not much more flee from the wrath which is to come, and endeavour to escape the damnation of Hell? are the slight and transitory Enjoyments of this World worth so much Thought and Care? And is an Eternal Inheritance in the Heavens not worth the looking After? As there is no Proportion, betwixt the things which Are Temporal and the things which Are Eternal,
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The proper Inference from all this Discourse is, That we would endeavour, to strengthen in our selves this great Principle of a Christian Life, the Belief of another World, by representing to our selves all those Arguments and Considerations which may confirm us in this Perswasion.
The proper Inference from all this Discourse is, That we would endeavour, to strengthen in our selves this great Principle of a Christian Life, the Belief of Another World, by representing to our selves all those Arguments and Considerations which may confirm us in this Persuasion.
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Upon this account the Apostle so often exhorts Christians, to endeavour to be establisht in the Truth, to be rooted and grounded in the Faith, that when Persecution comes, they may continue stedfast and unmovable. The firmness of our Belief will have a great influence upon our Lives;
Upon this account the Apostle so often exhorts Christians, to endeavour to be established in the Truth, to be rooted and grounded in the Faith, that when Persecution comes, they may continue steadfast and unmovable. The firmness of our Belief will have a great influence upon our Lives;
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The Apostle joins these together, 1 Cor. 15. 58. Wherefore, my beloved Brethren, be ye stedfast and unmovable, always abounding in the work of the Lord,
The Apostle joins these together, 1 Cor. 15. 58. Wherefore, my Beloved Brothers, be you steadfast and unmovable, always abounding in the work of the Lord,
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Present and sensible things weigh down all other Considerations. And therefore to balance this disadvantage, we should often have these Thoughts in our Minds,
Present and sensible things weigh down all other Considerations. And Therefore to balance this disadvantage, we should often have these Thoughts in our Minds,
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and I saw Jesus standing at the right hand of God, with Crowns of Glory in his hands, ready to be set upon the Heads of all those who continue faithful and obedient to him? And why should I not be as much afraid to commit any Sin,
and I saw jesus standing At the right hand of God, with Crowns of Glory in his hands, ready to be Set upon the Heads of all those who continue faithful and obedient to him? And why should I not be as much afraid to commit any since,
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And if we would but thus exercise our selves about the things which are not seen, and make Eternity familiar to our selves, by a frequent Meditation of it, we should be very little moved with present and sensible things;
And if we would but thus exercise our selves about the things which Are not seen, and make Eternity familiar to our selves, by a frequent Meditation of it, we should be very little moved with present and sensible things;
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than they are in the pursuit of Sensual Enjoyments, and should make it the great Business of this present and temporal Life, to secure a Future and Eternal Happiness.
than they Are in the pursuit of Sensual Enjoyments, and should make it the great Business of this present and temporal Life, to secure a Future and Eternal Happiness.
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THE great Design of this Epistle, (whoever was the Author of it, which I shall not now enquire into) is plainly this, to confirm the Jews, who were but newly converted to Christanity, in the stedfast Profession of that Faith, which they had embraced,
THE great Design of this Epistle, (whoever was the Author of it, which I shall not now inquire into) is plainly this, to confirm the jews, who were but newly converted to Christianity, in the steadfast Profession of that Faith, which they had embraced,
and to arm them against that Temptation, which Christians were then exposed to, viz. the fierce and cruel Persecutions, which threatned those of that Profession.
and to arm them against that Temptation, which Christians were then exposed to, viz. the fierce and cruel Persecutions, which threatened those of that Profession.
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And to this purpose, he represents to them, the excellency of that Religion, above any other former Revelation, that God had made of himself to the World;
And to this purpose, he represents to them, the excellency of that Religion, above any other former Revelation, that God had made of himself to the World;
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and Chap. 4. 1. Let us therefore fear, lest a Promise being left us, of entring into his rest, any of you should come short of it, and verse 23. of this Chapter, Let us hold fast the profession of our Faith, without wavering;
and Chap. 4. 1. Let us Therefore Fear, lest a Promise being left us, of entering into his rest, any of you should come short of it, and verse 23. of this Chapter, Let us hold fast the profession of our Faith, without wavering;
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Verse 35. Cast not away therefore your Confidence, NONLATINALPHABET, your free and open Profession of Christianity, which hath great Recompence of Reward.
Verse 35. Cast not away Therefore your Confidence,, your free and open Profession of Christianity, which hath great Recompense of Reward.
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And then on the other hand, to deter them from Apostacy from this Profession, he represents to them the horrible danger of it, here in the Text, But if any man draw back, my Soul shall have no Pleasure in him.
And then on the other hand, to deter them from Apostasy from this Profession, he represents to them the horrible danger of it, Here in the Text, But if any man draw back, my Soul shall have no Pleasure in him.
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These Words, with the foregoing, are cited out of the Prophet Habakkuk, Chap. 2. Verse 3, 4. and they are cited by the Apostle, according to the Translation of the LXX. which differs somewhat from the Hebrew; and the difference ariseth from the various readings of the Hebrew Word, which is rendered by the LXX. to draw back; but by the change of a Letter signifies to be lifted up, as we render it in the Prophet;
These Words, with the foregoing, Are cited out of the Prophet Habakkuk, Chap. 2. Verse 3, 4. and they Are cited by the Apostle, according to the translation of the LXX. which differs somewhat from the Hebrew; and the difference arises from the various readings of the Hebrew Word, which is rendered by the LXX. to draw back; but by the change of a letter signifies to be lifted up, as we render it in the Prophet;
to draw back, is elsewhere rendered by NONLATINALPHABET, which is to fail or faint; from all which it appears, that by drawing back, the Apostle here means, Mens quitting their Profession of Christianity,
to draw back, is elsewhere rendered by, which is to fail or faint; from all which it appears, that by drawing back, the Apostle Here means, Mens quitting their Profession of Christianity,
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The like Figure to this, you have Psal. 5. 4. Thou art not a God that hast pleasure in Wickedness, which in the next Verse is explained, by his hatred and detestation of those who are guilty of it, Thou hatest all the workers of iniquity.
The like Figure to this, you have Psalm 5. 4. Thou art not a God that hast pleasure in Wickedness, which in the next Verse is explained, by his hatred and detestation of those who Are guilty of it, Thou Hatest all the workers of iniquity.
Demas hath forsaken us, having loved this present world, saith St. Paul, 2 Tim. 4. 10. And those whom our Saviour describes, Mat. 13. 20, 21. who receiv'd the word into stony ground, were Apostates out of fear, they heard the word, and with joy receiv'd it,
Demas hath forsaken us, having loved this present world, Says Saint Paul, 2 Tim. 4. 10. And those whom our Saviour describes, Mathew 13. 20, 21. who received the word into stony ground, were Apostates out of Fear, they herd the word, and with joy received it,
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but having no root in themselves, they endured but for a while, and when tribulation and persecution ariseth because of the word, presently they fall off.
but having no root in themselves, they endured but for a while, and when tribulation and persecution arises Because of the word, presently they fallen off.
And there is likewise a partial Apostasie from Christianity, when some Fundamental Article of it is denied, whereby in effect and by consequence, the whole Christian Faith is overthrown.
And there is likewise a partial Apostasy from Christianity, when Some Fundamental Article of it is denied, whereby in Effect and by consequence, the Whole Christian Faith is overthrown.
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Of this Hymeneus and Philetus were guilty, of whom the Apostle says, that they erred concerning the truth, saying that tbe Resurrection was past already,
Of this Hymenaeus and Philetus were guilty, of whom the Apostle Says, that they erred Concerning the truth, saying that The Resurrection was passed already,
but is so indifferent in his Mind about it, ( like Gallio, who minded none of those things ) that he can turn himself into any other Shape, when his Interest requires it;
but is so indifferent in his Mind about it, (like Gallio, who minded none of those things) that he can turn himself into any other Shape, when his Interest requires it;
2. Another tendency to this Sin, and a great degree of it, is withdrawing from the Publick Marks and Testimonies of the Profession of Religion, by forsaking the Assemblies of Christians for the Worship and Service of God;
2. another tendency to this since, and a great degree of it, is withdrawing from the Public Marks and Testimonies of the Profession of Religion, by forsaking the Assemblies of Christians for the Worship and Service of God;
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and a kind of deserting of Christianity, v. 23, 35. Let us hold fast the Profession of our Faith without wavering, not forsaking the assembling of our selves together,
and a kind of deserting of Christianity, v. 23, 35. Let us hold fast the Profession of our Faith without wavering, not forsaking the assembling of our selves together,
When Men are not well rooted and established in Religion, they are apt to be inveigled by the crafty Insinuations of Seducers, to be moved with every wind of Doctrine,
When Men Are not well rooted and established in Religion, they Are apt to be inveigled by the crafty Insinuations of Seducers, to be moved with every wind of Doctrine,
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Now this is a temper of Mind which disposeth Men to Apostasie, and renders them an easie Prey to every one that takes a Pleasure and a Pride in making Proselytes.
Now this is a temper of Mind which Disposeth Men to Apostasy, and renders them an easy Prey to every one that Takes a Pleasure and a Pride in making Proselytes.
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There are some things so very plain, not only in Scripture, but to the common Reason of Mankind, that no subtilty of Discourse, no pretended Authority,
There Are Some things so very plain, not only in Scripture, but to the Common Reason of Mankind, that no subtlety of Discourse, no pretended authority,
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and Worship the only true God, and him whom he hath sent, Jesus Christ; yet have greatly perverted the Christian Religion, by superinducing, and adding new Articles of Faith,
and Worship the only true God, and him whom he hath sent, jesus christ; yet have greatly perverted the Christian Religion, by superinducing, and adding new Articles of Faith,
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and they who quit the purity of the Christian Doctrine and Worship, and go over to the Communion of those who have thus perverted Christianity, are in a most dangerous state,
and they who quit the purity of the Christian Doctrine and Worship, and go over to the Communion of those who have thus perverted Christianity, Are in a most dangerous state,
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when he hath transmitted down to us, so Faithful a Record of this Revelation, and of the Miracles wrought to confirm it, in the Books of the Holy Scriptures,
when he hath transmitted down to us, so Faithful a Record of this Revelation, and of the Miracles wrought to confirm it, in the Books of the Holy Scriptures,
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for having exhorted them before, v. 23. to hold fast the Profession of their Faith without wavering, not forsaking the assembling of themselves together, he immediately adds, for if we sin willfully,
for having exhorted them before, v. 23. to hold fast the Profession of their Faith without wavering, not forsaking the assembling of themselves together, he immediately adds, for if we sin wilfully,
and therefore St. Paul tells us, that after all his violent Persecution of Christianity, he found Mercy, because he did it ignorantly and in unbelief.
and Therefore Saint Paul tells us, that After all his violent Persecution of Christianity, he found Mercy, Because he did it ignorantly and in unbelief.
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To revolt from the Truth, after we have made profession of it; after we have known the way of righteousness, to turn from the holy commandment; this is the great aggravation.
To revolt from the Truth, After we have made profession of it; After we have known the Way of righteousness, to turn from the holy Commandment; this is the great aggravation.
for it is not so much considered, what the Enemies of Religion speak against it, because they speak evil of the things which they know not, and of which they have had no Tryal and Experience;
for it is not so much considered, what the Enemies of Religion speak against it, Because they speak evil of the things which they know not, and of which they have had no Trial and Experience;
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This Sin is placed in the highest rank of pardonable Sins, and next to the Sin against the Holy Ghost, which our Saviour declares to be absolutely unpardonable.
This since is placed in the highest rank of pardonable Sins, and next to the since against the Holy Ghost, which our Saviour declares to be absolutely unpardonable.
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And indeed the Scripture speaks very doubtfully of the pardonableness of this Sin, as being near akin to that against the Holy Ghost, being said to be an Offering despite to the Spirit of Grace.
And indeed the Scripture speaks very doubtfully of the pardonableness of this since, as being near akin to that against the Holy Ghost, being said to be an Offering despite to the Spirit of Grace.
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In the 6th Chapter of this Epistle, V. 4, 5, 6. the Apostle speaks in a very severe manner, concerning the state of those, who had apostatized from Christianity,
In the 6th Chapter of this Epistle, V. 4, 5, 6. the Apostle speaks in a very severe manner, Concerning the state of those, who had apostatized from Christianity,
after the solemn Profession of it in Baptism, it is impossible for those who were once enlightned (that is baptized) and have tasted of the Heavenly Gift, (that is Regeneration) and were made Partakers of the Holy Ghost,
After the solemn Profession of it in Baptism, it is impossible for those who were once enlightened (that is baptised) and have tasted of the Heavenly Gift, (that is Regeneration) and were made Partakers of the Holy Ghost,
and endowed with the miraculous Powers of the Gospel-Age, (for the Jews used to call the Age of the Messias, Seculum Futurum, or the World to come) it is impossible for those to be renewed again unto repentance;
and endowed with the miraculous Powers of the Gospel-age, (for the jews used to call the Age of the Messias, Seculum Future, or the World to come) it is impossible for those to be renewed again unto Repentance;
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And, Ch. 10. 26. the Apostle speaking of the same thing, says, if we sin willfully, after we have received the knowledge of the Truth, there remains no more Sacrifice for sins;
And, Christ 10. 26. the Apostle speaking of the same thing, Says, if we sin wilfully, After we have received the knowledge of the Truth, there remains no more Sacrifice for Sins;
St. Peter likewise expresseth himself very severely concerning this sort of Persons, 2 Epist. 2. 20, 21. For if after they have escaped the Pollutions of the World, through the Knowledge of the Lord and Saviour Jesus Christ;
Saint Peter likewise Expresses himself very severely Concerning this sort of Persons, 2 Epistle 2. 20, 21. For if After they have escaped the Pollutions of the World, through the Knowledge of the Lord and Saviour jesus christ;
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Now that by this sin unto Death, the Apostle means Apostasie from the Christian Religion to Idolatry, is most probable from what follows, Verse 18. we know that whosoever is born of God sinneth not, (that is this Sin unto Death) but he that is begotten of God keepeth himself,
Now that by this since unto Death, the Apostle means Apostasy from the Christian Religion to Idolatry, is most probable from what follows, Verse 18. we know that whosoever is born of God Sinneth not, (that is this since unto Death) but he that is begotten of God Keepeth himself,
and hath given us an understanding, that we may know him that is true, (that is, hath brought us from the Worship of false Gods, to the knowledge and Worship of the true God) and then he concludes, little Children, keep your selves from Idols;
and hath given us an understanding, that we may know him that is true, (that is, hath brought us from the Worship of false God's, to the knowledge and Worship of the true God) and then he concludes, little Children, keep your selves from Idols;
and it is the more probable, that it is so to be understood, because Apostasie is so often in this Epistle to the Hebrews, called the Sin, by way of Eminency,
and it is the more probable, that it is so to be understood, Because Apostasy is so often in this Epistle to the Hebrews, called the since, by Way of Eminency,
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of how much sorer punishment, suppose ye, shall he be thought worthy, that hath trodden under foot the Son of God! &c. For we know him who hath said, Vengeance is mine, I will recompence, saith the Lord:
of how much Sorer punishment, suppose you, shall he be Thought worthy, that hath trodden under foot the Son of God! etc. For we know him who hath said, Vengeance is mine, I will recompense, Says the Lord:
I will mention but one Text more, and that is Rev. 21. 8. where in the Catalogue of great Sinners, those who Apostatize from Religion, out of fear, do lead the Van;
I will mention but one Text more, and that is Rev. 21. 8. where in the Catalogue of great Sinners, those who Apostatise from Religion, out of Fear, do led the Van;
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He that overcometh shall inherit all things, (which is elsewhere in this Book exprest, by continuing faithful unto the Death.) He that overcometh, shall inherit all things;
He that Overcometh shall inherit all things, (which is elsewhere in this Book expressed, by Continuing faithful unto the Death.) He that Overcometh, shall inherit all things;
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but the fearful, and unbelieving, and the abominable, and whoremongers, and sorcerers, and idolaters, and all lyars, shall have their part in the lake, which burneth with fire and brimstone, which is the second death.
but the fearful, and unbelieving, and the abominable, and whoremongers, and sorcerers, and Idolaters, and all liars, shall have their part in the lake, which burns with fire and brimstone, which is the second death.
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that is, they who out of fear relapse into infidelity, and abide not in the Truth, shall be reckoned in the first rank of Offenders, and be punished accordingly.
that is, they who out of Fear relapse into infidelity, and abide not in the Truth, shall be reckoned in the First rank of Offenders, and be punished accordingly.
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when the danger of drawing back is so evident, and so terrible? or is there any reason and occasion for it? Certainly there is no great danger amongst us, of Mens Apostatizing from Christianity,
when the danger of drawing back is so evident, and so terrible? or is there any reason and occasion for it? Certainly there is no great danger among us, of Mens Apostatizing from Christianity,
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It is greatly to be lamented, that among those who have profest Christianity, any should be found, that should make it their endeavour to undermine the great Principles of all Religion;
It is greatly to be lamented, that among those who have professed Christianity, any should be found, that should make it their endeavour to undermine the great Principles of all Religion;
and that those, who after they have received the knowledge of the truth, fall off from it, into those Errors and Corruptions, are highely guilty before God,
and that those, who After they have received the knowledge of the truth, fallen off from it, into those Errors and Corruptions, Are highly guilty before God,
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I say, for such Persons to continue in these Errors, and to oppose and reject the contrary Truths, against which, by their Education, they have received so strong and violent a Prejudice, this may be in a great degree excusable,
I say, for such Persons to continue in these Errors, and to oppose and reject the contrary Truths, against which, by their Education, they have received so strong and violent a Prejudice, this may be in a great degree excusable,
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And this I fear is the Case of the generality of those, who have been bred up to years of Consideration and Choice in the Reformed Religion, and forsake it;
And this I Fear is the Case of the generality of those, who have been bred up to Years of Consideration and Choice in the Reformed Religion, and forsake it;
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because every one amongst us knows, or may know, upon very little Enquiry, that we hold all the Articles of the Faith, which are contained in the Ancient Creeds of the Christian Church,
Because every one among us knows, or may know, upon very little Enquiry, that we hold all the Articles of the Faith, which Are contained in the Ancient Creeds of the Christian Church,
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and by believing the Twelve Articles of the Apostles Creed, tho he cannot swallow the Twelve Articles which are added to it in the Creed of Pope Pius IV. every one of which, besides many and great Corruptions and Superstitions in Worship, are so many and invincible Objections against the Communion of the Roman Church,
and by believing the Twelve Articles of the Apostles Creed, though he cannot swallow the Twelve Articles which Are added to it in the Creed of Pope Pius IV. every one of which, beside many and great Corruptions and Superstitions in Worship, Are so many and invincible Objections against the Communion of the Roman Church,
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That there are not wider and hotter Differences among us, about any thing whatsoever, than are amongst them about this admirable means of ending all Differences,
That there Are not wider and hotter Differences among us, about any thing whatsoever, than Are among them about this admirable means of ending all Differences,
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than to believe, that he, who delighteh not in the death of sinners, and would have all men to be saved and come to the knowledge of the truth, will confirm the Sentence of such uncharitable Men,
than to believe, that he, who delighteh not in the death of Sinners, and would have all men to be saved and come to the knowledge of the truth, will confirm the Sentence of such uncharitable Men,
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as take upon them to condemn Men for those things, for which our Saviour in his Gospel condemns no Man. And of all things in the World, one would think, that the Uncharitableness of any Church, should be an Argument to no Man, to run into its Communion.
as take upon them to condemn Men for those things, for which our Saviour in his Gospel condemns no Man. And of all things in the World, one would think, that the Uncharitableness of any Church, should be an Argument to no Man, to run into its Communion.
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THEN said Jesus to his Disciples, That is, upon Occasion of his former Discourse with them, wherein he had acquainted them with his approaching Passion, that he must shortly go up to Jerusalem, and there suffer many things of the Elders and Chief Priests and Scribes,
THEN said jesus to his Disciples, That is, upon Occasion of his former Discourse with them, wherein he had acquainted them with his approaching Passion, that he must shortly go up to Jerusalem, and there suffer many things of the Elders and Chief Priests and Scribes,
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II. I shall endeavour to explain this Duty of Self-denyal, exprest in these Words, Let him deny himself, and take up his Cross and follow me. III. I shall consider the strict and indispensible Obligation of it, whenever we are call'd to it, Without this we cannot be Christ's Disciples;
II I shall endeavour to explain this Duty of Self-denial, expressed in these Words, Let him deny himself, and take up his Cross and follow me. III. I shall Consider the strict and indispensible Obligation of it, whenever we Are called to it, Without this we cannot be Christ's Disciples;
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IV. I shall endeavour to vindicate the reasonableness of this Precept, of self-denial and suffering for Christ, which at first appearance may seem to be so very harsh and difficult;
IV. I shall endeavour to vindicate the reasonableness of this Precept, of self-denial and suffering for christ, which At First appearance may seem to be so very harsh and difficult;
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so on the other hand, he does not hale and drag them by force, and awe them by the terrours of torture and death to sign the Christian Faith, tho' most undoubtedly true;
so on the other hand, he does not hale and drag them by force, and awe them by the terrors of torture and death to Signen the Christian Faith, though most undoubtedly true;
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The weapons which he made use of, to subdue Men to the obedience of Faith, are not carnal; and yet they were mighty through God, to conquer the obstinacy and infidelity of men.
The weapons which he made use of, to subdue Men to the Obedience of Faith, Are not carnal; and yet they were mighty through God, to conquer the obstinacy and infidelity of men.
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II. I shall endeavour to explain this Duty or Precept of self-denial, exprest in these words, Let him deny himself, and take up his cross. These are difficult Terms;
II I shall endeavour to explain this Duty or Precept of self-denial, expressed in these words, Let him deny himself, and take up his cross. These Are difficult Terms;
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this the Jews made our Saviour to do, as we read, Joh. 19. 17. till that being ready to faint under it and lest he should die away before he was nailed to the Cross, they compelled Simon of Cyrene to carry it for him,
this the jews made our Saviour to do, as we read, John 19. 17. till that being ready to faint under it and lest he should die away before he was nailed to the Cross, they compelled Simon of Cyrene to carry it for him,
that is, being ready (if God call them to it) to submit to the like sufferings for Him and his Truth, which he was shortly to undergo for the Truth, and for their sakes.
that is, being ready (if God call them to it) to submit to the like sufferings for Him and his Truth, which he was shortly to undergo for the Truth, and for their sakes.
For there is no doubt, but that there are a great many things, which may properly enough be called self-denyal, which yet our Saviour never intended to oblige Christians to.
For there is no doubt, but that there Are a great many things, which may properly enough be called self-denial, which yet our Saviour never intended to oblige Christians to.
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It is plain then, that there is no Reason nor Necessity to extend this Precept of our Saviour, concerning self-denyal, to every thing that may properly enough be called by that name;
It is plain then, that there is no Reason nor Necessity to extend this Precept of our Saviour, Concerning self-denial, to every thing that may properly enough be called by that name;
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But all these are so apparently and grosly unreasonable, that it is a Wonder that any one should ever take them for Instances of that self-denyal which our Saviour requires;
But all these Are so apparently and grossly unreasonable, that it is a Wonder that any one should ever take them for Instances of that self-denial which our Saviour requires;
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so that by renouncing that, we destroy and undermine the very Foundation of our Faith. One of the plainest and principal Proofs of the Being of God (which is the first and Fundamental Article of all Religion) relies upon the certainty of Sense;
so that by renouncing that, we destroy and undermine the very Foundation of our Faith. One of the Plainest and principal Proofs of thee Being of God (which is the First and Fundamental Article of all Religion) relies upon the certainty of Sense;
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So St. Paul tells us, Rom. 1. 20. That the invisible things of God, from the Creation of the World, are clearly seen, being understood by the things which are made,
So Saint Paul tells us, Rom. 1. 20. That the invisible things of God, from the Creation of the World, Are clearly seen, being understood by the things which Are made,
And the great external Evidence of the Christian Religion, I mean Miracles, is at last resolved into the certainty of Sense, without which, we can have no assurance that any Miracle was wrought for the confirmation of it.
And the great external Evidence of the Christian Religion, I mean Miracles, is At last resolved into the certainty of Sense, without which, we can have no assurance that any Miracle was wrought for the confirmation of it.
And the knowledge likewise of the Christian Faith, is conveyed to us by our Senses; the Evidence whereof, if it be uncertain, takes away all certainty of Faith.
And the knowledge likewise of the Christian Faith, is conveyed to us by our Senses; the Evidence whereof, if it be uncertain, Takes away all certainty of Faith.
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How shall they believe, (saith St. Paul, Rom. 10. 14.) How shall they believe in him, of whom they have not Heard? And ver. 17. So then Faith cometh by hearing,
How shall they believe, (Says Saint Paul, Rom. 10. 14.) How shall they believe in him, of whom they have not Herd? And ver. 17. So then Faith comes by hearing,
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2. Others, almost with equal absurdity, would comprehend under our Saviour's Precept of Self-denial, the denying and renouncing of our Reason in matters of Faith:
2. Others, almost with equal absurdity, would comprehend under our Saviour's Precept of Self-denial, the denying and renouncing of our Reason in matters of Faith:
For what more reasonable than to believe whatever we are sufficiently assur'd is revealed to us by God, who can neither be deceived himself, nor deceive us?
For what more reasonable than to believe whatever we Are sufficiently assured is revealed to us by God, who can neither be deceived himself, nor deceive us?
By this it plainly appears, how unreasonable it is to imagin, that by this Precept of Self-denial, our Saviour should require Men to renounce Everlasting Happiness,
By this it plainly appears, how unreasonable it is to imagine, that by this Precept of Self-denial, our Saviour should require Men to renounce Everlasting Happiness,
because this were to suppose, that God hath imposed that upon us as a Duty, to oblige us whereto there can be no Argument offer'd, that can be powerful enough.
Because this were to suppose, that God hath imposed that upon us as a Duty, to oblige us whereto there can be no Argument offered, that can be powerful enough.
because it cannot be for the Glory of God, to make a Creature for Ever Miserable, that shall not by his Wilful Obstinacy and Impenitence deserve to be so.
Because it cannot be for the Glory of God, to make a Creature for Ever Miserable, that shall not by his Wilful Obstinacy and Impenitence deserve to be so.
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Moses desired of God that he might be blotted out of the Book of Life, rather than the People of Israel, whom he had Conducted and Governed so long, should be destroyed:
Moses desired of God that he might be blotted out of the Book of Life, rather than the People of Israel, whom he had Conducted and Governed so long, should be destroyed:
For the Expression of blotting out of the Book of Life, is of the same importance with those Phrases so frequently used in the Old Testament, of blotting out from the face of the Earth, and blotting out one's name from under Heaven;
For the Expression of blotting out of the Book of Life, is of the same importance with those Phrases so frequently used in the Old Testament, of blotting out from the face of the Earth, and blotting out one's name from under Heaven;
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As for St. Paul 's Wish, of being accursed from Christ, it is plainly an Hyperbolical Expression of his great Affection to his Country-men the Jews, and his Zeal for their Salvation, which was so great, that if it had been a thing reasonable and lawful, he could have wisht the greatest Evil to himself for their sakes;
As for Saint Paul is Wish, of being accursed from christ, it is plainly an Hyperbolical Expression of his great Affection to his Countrymen the jews, and his Zeal for their Salvation, which was so great, that if it had been a thing reasonable and lawful, he could have wished the greatest Evil to himself for their sakes;
which was to remove some sorts of Self-denial, which by some are frequently instanced in, as intended by our Saviour in this Precept. I proceed now to the Second thing I proposed;
which was to remove Some sorts of Self-denial, which by Some Are frequently instanced in, as intended by our Saviour in this Precept. I proceed now to the Second thing I proposed;
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This our Saviour means, by denying our selves; and then (which is much the same with the other) that we should be willing to bear any Temporal inconvenience and suffering, upon the same account.
This our Saviour means, by denying our selves; and then (which is much the same with the other) that we should be willing to bear any Temporal inconvenience and suffering, upon the same account.
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And that this is the full meaning of these two Phrases, of denying our selves, and taking up our Cross, will clearly appear, by considering the particular Instances, which our Saviour gives of this Self-denyal,
And that this is the full meaning of these two Phrases, of denying our selves, and taking up our Cross, will clearly appear, by considering the particular Instances, which our Saviour gives of this Self-denial,
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And Mark 8. 38. Whosoever shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son of Man be ashamed,
And Mark 8. 38. Whosoever shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son of Man be ashamed,
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for that by his being ashamed of them, is meant, that they shall be condemned by him, is plain from what goes before, V. 26, 27. What shall it profit a man,
for that by his being ashamed of them, is meant, that they shall be condemned by him, is plain from what Goes before, V. 26, 27. What shall it profit a man,
if he shall gain the whole World, and lose his own Soul? or what shall a man give in exchange for his Soul? and then it follows, Whosoever therefore shall be ashamed of me and of my words.
if he shall gain the Whole World, and loose his own Soul? or what shall a man give in exchange for his Soul? and then it follows, Whosoever Therefore shall be ashamed of me and of my words.
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but all that he obligeth us to, is to believe in him in our Hearts, but not to make any outward Profession of his Religion, when the Magistrate forbids it,
but all that he obliges us to, is to believe in him in our Hearts, but not to make any outward Profession of his Religion, when the Magistrate forbids it,
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and no more than any other Gesture, whereby we signifie our Obedience, and wherein a Christian, holding firmly in his Heart the Faith of Christ, hath the same Liberty which the Prophet Elisha allowed to Naaman.
and no more than any other Gesture, whereby we signify our obedience, and wherein a Christian, holding firmly in his Heart the Faith of christ, hath the same Liberty which the Prophet Elisha allowed to Naaman.
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But can any Man, that in good earnest pays any degree of Reverence to our Blessed Saviour and his Religion, think to baffle such plain Words by so frivolous an Answer? There is no Man doubts,
But can any Man, that in good earnest pays any degree of reverence to our Blessed Saviour and his Religion, think to baffle such plain Words by so frivolous an Answer? There is no Man doubts,
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how will this excuse him that denies Christ, or breaks any other Commandment of God, upon the Command of the Magistrate? And to put the matter out of all doubt, that our Saviour forbids all that will be his Disciples, upon pain of Damnation, to deny him,
how will this excuse him that Denies christ, or breaks any other Commandment of God, upon the Command of the Magistrate? And to put the matter out of all doubt, that our Saviour forbids all that will be his Disciples, upon pain of Damnation, to deny him,
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tho the Magistrate should command them to do so, it is very observable, that in that very place, where he speaks of confessing or denying him before Men, he puts this very Case, of their being brought before Kings and Governours for confessing him, Matth. 10. 17. Beware (says he) of Men, for they will deliver you up to the Council,
though the Magistrate should command them to do so, it is very observable, that in that very place, where he speaks of confessing or denying him before Men, he puts this very Case, of their being brought before Kings and Governors for confessing him, Matthew 10. 17. Beware (Says he) of Men, for they will deliver you up to the Council,
But our Saviour goes on, and tells them how they ought to demean themselves, when they were brought before Kings and Governours, v. 19. But when they shall deliver you up, take ye no thought,
But our Saviour Goes on, and tells them how they ought to demean themselves, when they were brought before Kings and Governors, v. 19. But when they shall deliver you up, take you no Thought,
but to deny him, when they were required by the Magistrate to do it? And then (proceeding in the same Discourse) he bids them, v. 28. Not to fear them that can kill the Body, and after that have no more that they can do;
but to deny him, when they were required by the Magistrate to do it? And then (proceeding in the same Discourse) he bids them, v. 28. Not to Fear them that can kill the Body, and After that have no more that they can do;
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And upon this Discourse our Saviour concludes, v. 32, 33. Whosoever therefore shall confess me before men, him will I confess also before my Father which is in Heaven;
And upon this Discourse our Saviour concludes, v. 32, 33. Whosoever Therefore shall confess me before men, him will I confess also before my Father which is in Heaven;
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And when they still persisted in their course, notwithstanding the Command of the Magistrate, and were called again before the Council, Ch. 5. 28. And the High Priest asked them, saying, Did we not straitly command you, that you should not teach in this Name? and behold, ye have filled Jerusalem with your Doctrine:
And when they still persisted in their course, notwithstanding the Command of the Magistrate, and were called again before the Council, Christ 5. 28. And the High Priest asked them, saying, Did we not straitly command you, that you should not teach in this Name? and behold, you have filled Jerusalem with your Doctrine:
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And indeed, how can any Man in reason think, that the great King and Governour of the World should invest any Man with a Power to control his Authority,
And indeed, how can any Man in reason think, that the great King and Governor of the World should invest any Man with a Power to control his authority,
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and to oblige Men to disobey and renounce him, by whom Kings reign, and Princes decree judgment? This is a thing so unreasonable, that it can hardly be imagined, that any thing but down-right Malice against God and Religion could prompt any Man to advance such an Assertion.
and to oblige Men to disobey and renounce him, by whom Kings Reign, and Princes Decree judgement? This is a thing so unreasonable, that it can hardly be imagined, that any thing but downright Malice against God and Religion could prompt any Man to advance such an Assertion.
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namely, To vindicate the reasonableness of this Precept of Self-denial and Suffering for Christ, which at first Appearance may seem to be so very harsh and difficult.
namely, To vindicate the reasonableness of this Precept of Self-denial and Suffering for christ, which At First Appearance may seem to be so very harsh and difficult.
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that is, upon Occasion of his former Discourse with them, concerning his approaching Passion, and that he must shortly go up to Jerusalem, and there suffer many things of the Elders and Chief Priests and Scribes,
that is, upon Occasion of his former Discourse with them, Concerning his approaching Passion, and that he must shortly go up to Jerusalem, and there suffer many things of the Elders and Chief Priests and Scribes,
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which Phrase, of taking up one's Cross, is an Allusion to the Roman Custom, which was, That the Malefactor that was to be Crucified, was to take up his Cross upon his Shoulders,
which Phrase, of taking up one's Cross, is an Allusion to the Roman Custom, which was, That the Malefactor that was to be crucified, was to take up his Cross upon his Shoulders,
Now for our clearer understanding of this Precept of Self-denial, I told you, that it is not to be extended to every thing that may properly be call'd by that Name,
Now for our clearer understanding of this Precept of Self-denial, I told you, that it is not to be extended to every thing that may properly be called by that Name,
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because if we do not believe what we see, or will believe contrary to what we see, we destroy all Certainty, there being no greater than that of Sense:
Because if we do not believe what we see, or will believe contrary to what we see, we destroy all Certainty, there being no greater than that of Sense:
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Besides, that the Evidence of Faith being less clear and certain than that of Sense, it is contrary to the Nature of Assent, which is always sway'd and born down by the greatest and clearest Evidence.
Beside, that the Evidence of Faith being less clear and certain than that of Sense, it is contrary to the Nature of Assent, which is always swayed and born down by the greatest and Clearest Evidence.
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and St. Paul 's, of being accursed from Christ for his Brethren, is only an hyperbolical Expression of his great Passion and Zeal for the Salvation of his Country-men;
and Saint Paul is, of being accursed from christ for his Brothers, is only an hyperbolical Expression of his great Passion and Zeal for the Salvation of his Countrymen;
and notwithstanding their Commands to the contrary, which are of no Force against the Laws and Commands of God. Thus far I have gone. There remains only the
and notwithstanding their Commands to the contrary, which Are of no Force against the Laws and Commands of God. Thus Far I have gone. There remains only the
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II. If we cosider, That he hath promised all needful Supplies of his Grace, to enable us to the Discharge of this difficult Duty of Self-denial and Suffering,
II If we Consider, That he hath promised all needful Supplies of his Grace, to enable us to the Discharge of this difficult Duty of Self-denial and Suffering,
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and to support and comfort us therein. III. He hath assured us of a Glorious Reward of all our Sufferings and Selfdenial, beyond the Proportion of them, both in the Degree and Duration of it.
and to support and Comfort us therein. III. He hath assured us of a Glorious Reward of all our Sufferings and Self-denial, beyond the Proportion of them, both in the Degree and Duration of it.
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that is, immediately upon this Discourse of his own Sufferings, as the fittest time for it, he takes the Oportunity to tell them plainly of their own Sufferings;
that is, immediately upon this Discourse of his own Sufferings, as the Fittest time for it, he Takes the Opportunity to tell them plainly of their own Sufferings;
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and that unless they were prepared and resolved to deny themselves so far, as to suffer all manner of Persecution for his sake and the Profession of his Religion;
and that unless they were prepared and resolved to deny themselves so Far, as to suffer all manner of Persecution for his sake and the Profession of his Religion;
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Now the Consideration of this Example of Self-denyal and Suffering, which our Saviour hath given us, hath great force in it to reconcile us to this difficult Duty,
Now the Consideration of this Exampl of Self-denial and Suffering, which our Saviour hath given us, hath great force in it to reconcile us to this difficult Duty,
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his visage was marred more than any mans, and his form more than the sons of men. (i. e.) He underwent more Affliction, and had more Contempt poured upon him, than ever was upon any of the Sons of Men;
his visage was marred more than any men, and his from more than the Sons of men. (i. e.) He underwent more Affliction, and had more Contempt poured upon him, than ever was upon any of the Sons of Men;
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To see the Captain of our Salvation going before us, and leading us on so bravely, and made perfect by greater sufferings than we can ever be called to,
To see the Captain of our Salvation going before us, and leading us on so bravely, and made perfect by greater sufferings than we can ever be called to,
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The Consideration of the unknown Sufferings of the Son of God, so great as we cannot well conceive of them, should make all the Afflictions and Sufferings that can befall us, not only tolerable, but easie to us.
The Consideration of the unknown Sufferings of the Son of God, so great as we cannot well conceive of them, should make all the Afflictions and Sufferings that can befall us, not only tolerable, but easy to us.
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Upon this Consideration it is, that the Apostle animates Christians to Patience in their Christian Course, notwithstanding all the Hardships and Sufferings that attended it;
Upon this Consideration it is, that the Apostle animates Christians to Patience in their Christian Course, notwithstanding all the Hardships and Sufferings that attended it;
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Heb. 12. 2. Let us run with patience the race which is set before us, looking unto Jesus the Author and Finisher of our Faith, who endured the Cross, and despised the Shame.
Hebrew 12. 2. Let us run with patience the raze which is Set before us, looking unto jesus the Author and Finisher of our Faith, who endured the Cross, and despised the Shame.
yea and Life it self, to the Glory of God, and the Maintenance of his Truth, would have sounded very harsh and severe, had not the Practice of all this been mollified and sweetned by a Pattern of so much advantage;
yea and Life it self, to the Glory of God, and the Maintenance of his Truth, would have sounded very harsh and severe, had not the Practice of all this been mollified and sweetened by a Pattern of so much advantage;
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Third place, That God hath promised to all Sincere Christians all needful Supplies of his Grace, to inable them to the discharge of this difficult Duty of Self-denial,
Third place, That God hath promised to all Sincere Christians all needful Supplies of his Grace, to inable them to the discharge of this difficult Duty of Self-denial,
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For the Spirit of Christ dwells in all Christians, and the same Glorious Power that raised up Jesus from the Dead, works mightily in them that believe;
For the Spirit of christ dwells in all Christians, and the same Glorious Power that raised up jesus from the Dead, works mightily in them that believe;
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Eph. 1. 19. That ye may know (saith St. Paul, speaking in general to all Christians) what is the exceeding greatness of his Power to us-ward, who believe, according to the working of his mighty Power which he wrought in Christ,
Ephesians 1. 19. That you may know (Says Saint Paul, speaking in general to all Christians) what is the exceeding greatness of his Power to usward, who believe, according to the working of his mighty Power which he wrought in christ,
as St. Paul prays for the Colossians, Ch. 1. 11. And these Consolations of the Spirit of God, this Joy in the Holy Ghost, was not peculiarly appropriated to the first times of Christianity;
as Saint Paul prays for the colossians, Christ 1. 11. And these Consolations of the Spirit of God, this Joy in the Holy Ghost, was not peculiarly appropriated to the First times of Christianity;
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And whenever God exerciseth Good Men, with tryals more than humane, and such Sufferings as are beyond the ordinary rate of humane Strength and Patience to bear, he hath promised to endue them with more than humane Courage and Resolution.
And whenever God Exerciseth Good Men, with trials more than humane, and such Sufferings as Are beyond the ordinary rate of humane Strength and Patience to bear, he hath promised to endue them with more than humane Courage and Resolution.
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but that the Goodness of God is such, as by some means or other to give to such persons (as he did to Peter ) the oportunity of recovering themselves by Repentance,
but that the goodness of God is such, as by Some means or other to give to such Persons (as he did to Peter) the opportunity of recovering themselves by Repentance,
Now the clear discovery of this is peculiarly owing to the Christian Religion, and the appearance of our Lord and Saviour Jesus Christ, who hath abolished Death,
Now the clear discovery of this is peculiarly owing to the Christian Religion, and the appearance of our Lord and Saviour jesus christ, who hath abolished Death,
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This Consideration St. Paul tells us supported the Primitive Christians, under their sharpest and heaviest Sufferings, 2 Cor. 4. 16. For this cause (says he) we faint not, because our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;
This Consideration Saint Paul tells us supported the Primitive Christians, under their Sharpest and Heaviest Sufferings, 2 Cor. 4. 16. For this cause (Says he) we faint not, Because our Light affliction which is but for a moment, works for us a Far more exceeding and Eternal weight of glory;
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All that now remains, is to draw some useful Inferences from what hath been Discoursed, concerning this great and difficult Duty of Self-denial for the sake of Christ and his Religion;
All that now remains, is to draw Some useful Inferences from what hath been Discoursed, Concerning this great and difficult Duty of Self-denial for the sake of christ and his Religion;
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and without propounding any Reward to us, so vastly disproportionable to our Obedience to him. But in giving Laws to us, he hath not made use of this Right.
and without propounding any Reward to us, so vastly disproportionable to our obedience to him. But in giving Laws to us, he hath not made use of this Right.
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He that is firmly persuaded of the Happiness of the next World, and believes the Glory which shall then be revealed, hath no Reason to be so much offended at the Sufferings of this Present time;
He that is firmly persuaded of the Happiness of the next World, and believes the Glory which shall then be revealed, hath not Reason to be so much offended At the Sufferings of this Present time;
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so long as he knows and believes, that these Light afflictions which are but for a Moment, will work for him a for more Exceeding and Eternal Weight of Glory.
so long as he knows and believes, that these Light afflictions which Are but for a Moment, will work for him a for more Exceeding and Eternal Weight of Glory.
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And our Saviour, from this very Consideration, infers, That all who take upon them the Profession of his Religion, should consider seriously beforehand,
And our Saviour, from this very Consideration, infers, That all who take upon them the Profession of his Religion, should Consider seriously beforehand,
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and counteth the cost, whether he have sufficient to finish it? Or what King going to war with another King, doth not sit down and consult, whether with 10000 he be able to meet him that cometh against him with 20000. So likewise, whosoever he be that forsaketh not all he hath, cannot be my Disciple.
and counteth the cost, whither he have sufficient to finish it? Or what King going to war with Another King, does not fit down and consult, whither with 10000 he be able to meet him that comes against him with 20000. So likewise, whosoever he be that Forsaketh not all he hath, cannot be my Disciple.
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But not to enlarge upon so unpleasant a Theam, they who suffer for the Truth and Righteousness sake, have all the Comfort and Encouragement, that the best Example,
But not to enlarge upon so unpleasant a Theam, they who suffer for the Truth and Righteousness sake, have all the Comfort and Encouragement, that the best Exampl,
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yet according to a right Estimate of things, and to those who walk by Faith and not by Sight, this which we call Self-denyal, is, in truth and reality,
yet according to a right Estimate of things, and to those who walk by Faith and not by Sighed, this which we call Self-denial, is, in truth and reality,
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4. And Lastly, Since God hath been pleased for so long a time to excuse us from this hardest part of Self-denyal, let us not grudge to deny our selves in lesser Matters,
4. And Lastly, Since God hath been pleased for so long a time to excuse us from this Hardest part of Self-denial, let us not grudge to deny our selves in lesser Matters,
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But in Truth, there is no more of Self-denyal in it, than a Man denies himself when he is mortally Sick and Wounded, in being content to be Cured, and willing to be Well.
But in Truth, there is no more of Self-denial in it, than a Man Denies himself when he is mortally Sick and Wounded, in being content to be Cured, and willing to be Well.
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for there is no Man that lives a holy and virtuous Life, and in Obedience to the Laws of God, that can lightly receive any Prejudice by it in this World.
for there is no Man that lives a holy and virtuous Life, and in obedience to the Laws of God, that can lightly receive any Prejudice by it in this World.
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God was pleased to exercise the first Christians with great Sufferings, and to try their Love and Constancy to him and his Truth, in a very Extraordinary manner;
God was pleased to exercise the First Christians with great Sufferings, and to try their Love and Constancy to him and his Truth, in a very Extraordinary manner;
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A SERMON, PREACHED At Whitehall, before the Family, Nov. 1. 1686. HEB. XI. 13. And confessed that they were Strangers and Pilgrims on the Earth. The whole Verse runs thus:
A SERMON, PREACHED At Whitehall, before the Family, Nov. 1. 1686. HEBREW. XI. 13. And confessed that they were Strangers and Pilgrim's on the Earth. The Whole Verse runs thus:
THE Apostle having declared at the latter end of the foregoing Chapter, that Faith is the great Principle whereby Good Men are acted, and whereby they are supported under all the Evils and Sufferings of this Life, Verse 38. Now the Just shall live by Faith;
THE Apostle having declared At the latter end of the foregoing Chapter, that Faith is the great Principle whereby Good Men Are acted, and whereby they Are supported under all the Evils and Sufferings of this Life, Verse 38. Now the Just shall live by Faith;
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And then he proceeds to shew, by particular and famous Instances, that the firm Belief and Persuasion of these things, was the great Principle of the Piety and Virtue of the Saints and and Good Men in all Ages of the World;
And then he proceeds to show, by particular and famous Instances, that the firm Belief and Persuasion of these things, was the great Principle of the Piety and Virtue of the Saints and and Good Men in all Ages of the World;
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by this Abel, and Enoch, and Noah; Abraham, Isaac and Jacob; Joseph and Moses, and all the Famous Heroes of the Old Testament obtained a good Report, and pleased God, and did all those eminent Acts of Obedience and Self-denyal which are recorded of them.
by this Abel, and Enoch, and Noah; Abraham, Isaac and Jacob; Joseph and Moses, and all the Famous Heroes of the Old Testament obtained a good Report, and pleased God, and did all those eminent Acts of obedience and Self-denial which Are recorded of them.
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They dreaded his Threatnings, and relyed upon his Promises of Future and Invisible Good things. They lived and died in a full Persuasion and Confidence of the Truth of them;
They dreaded his Threatenings, and relied upon his Promises of Future and Invisible Good things. They lived and died in a full Persuasion and Confidence of the Truth of them;
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This is spoken with a more particular regard to Abraham, Isaac and Jacob; to whom the Promises of the Conquest and Possession of a Fruitful Land were made, and of a Numerous Offspring;
This is spoken with a more particular regard to Abraham, Isaac and Jacob; to whom the Promises of the Conquest and Possession of a Fruitful Land were made, and of a Numerous Offspring;
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This Saying and Acknowledgment more particularly and immediately refers to those Sayings of the Patriarchs Abraham and Jacob, which we find recorded, Gen. 23. 4. where Abraham says to the Sons of Heth, I am a Stranger and a Sojourner with you;
This Saying and Acknowledgment more particularly and immediately refers to those Sayings of the Patriarchs Abraham and Jacob, which we find recorded, Gen. 23. 4. where Abraham Says to the Sons of Heth, I am a Stranger and a Sojourner with you;
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they travel up and down the World for a time, as the Patriarchs did in the Land of Canaan; but are in expectation of a better and more settled Condition hereafter;
they travel up and down the World for a time, as the Patriarchs did in the Land of Canaan; but Are in expectation of a better and more settled Condition hereafter;
This we must all acknowledge, if we judge rightly of our present State and Condition. They confessed, that they were Strangers and Pilgrims on the Earth;
This we must all acknowledge, if we judge rightly of our present State and Condition. They confessed, that they were Strangers and Pilgrim's on the Earth;
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Answerably to which, Good Men do expect, after the few and evil days of their Pilgrimage in this World are over, a Blessed Inheritance in a better Country; that is, an Heavenly;
Answerably to which, Good Men do expect, After the few and evil days of their Pilgrimage in this World Are over, a Blessed Inheritance in a better Country; that is, an Heavenly;
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And Tully, in his Excellent Discourse de Senectute, (concerning Old Age) brings in Cato describing our passage out of this World, not as a departure from our Home,
And Tully, in his Excellent Discourse de Senectute, (Concerning Old Age) brings in Cato describing our passage out of this World, not as a departure from our Home,
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but like a Man leaving his Inn, in which he hath Lodged for a Night or two, ex vitâ istâ discedo, tanquam ex hospitio, non tanquam ex domo, commorandi enim natura Diversorium nobis non habitandi dedit:
but like a Man leaving his Inn, in which he hath Lodged for a Night or two, ex vitâ istâ discedo, tanquam ex hospitio, non tanquam ex domo, Staying enim Nature Diversorium nobis non habitandi dedit:
Which is the same with what the Apostle says in the Text, concerning the Patriarchs, they confessed that they were Pilgrims and Strangers in the Earth;
Which is the same with what the Apostle Says in the Text, Concerning the Patriarchs, they confessed that they were Pilgrim's and Strangers in the Earth;
But I do not intend to follow the Metaphor too close, and to vex and torture it, by pursuing all those little Parallels and Similitudes, which a Lively Fancy might make or find, betwixt the Condition of Strangers and Pilgrims,
But I do not intend to follow the Metaphor too close, and to vex and torture it, by pursuing all those little Parallels and Similitudes, which a Lively Fancy might make or find, betwixt the Condition of Strangers and Pilgrim's,
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2. It implies a tendency to a Future Settling, and the Hopes and Expectation of a happier Condition, into which we shall enter when we go out of this World.
2. It Implies a tendency to a Future Settling, and the Hope's and Expectation of a Happier Condition, into which we shall enter when we go out of this World.
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that is, they that acknowledge themselves to have lived in such a restless and uncertain Condition in this World, travelling from one place to another,
that is, they that acknowledge themselves to have lived in such a restless and uncertain Condition in this World, traveling from one place to Another,
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and the Faithfulness of his Promise, in which he solemnly declared himself to be their God, do hereby plainly shew, that they expect some happier Condition hereafter, wherein that great Promise of God will be made good to them to the full.
and the Faithfulness of his Promise, in which he solemnly declared himself to be their God, do hereby plainly show, that they expect Some Happier Condition hereafter, wherein that great Promise of God will be made good to them to the full.
That we should both understand our present Condition in this World, and our future Hope and Expectation after our departure out of it, that so we may demean our selves suitably to both these Conditions;
That we should both understand our present Condition in this World, and our future Hope and Expectation After our departure out of it, that so we may demean our selves suitably to both these Conditions;
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1. That our Condition in this World is very troublesom and unsettled. This I take to be principally intended in the Metaphor of Strangers and Pilgrims.
1. That our Condition in this World is very troublesome and unsettled. This I take to be principally intended in the Metaphor of Strangers and Pilgrim's.
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Not to mention the dangerous Vanity and desperate Folly of Youth, nor the Infirmities and Contempts, the many tedious and wearisom Days and Nights that Old Age is commonly grieved and afflicted withal, to that degree,
Not to mention the dangerous Vanity and desperate Folly of Youth, nor the Infirmities and Contempts, the many tedious and wearisome Days and Nights that Old Age is commonly grieved and afflicted withal, to that degree,
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If we look upon Man in his best State, we shall find him, as David hath long since pronounced on him, to be altogether Vanity. We need not go a Pilgrimage,
If we look upon Man in his best State, we shall find him, as David hath long since pronounced on him, to be altogether Vanity. We need not go a Pilgrimage,
In what part of the World soever we are (even that which we improperly call our own Home and Native Country) we shall meet with Trouble and Inconvenience enough to convince us, that we are but Strangers in it.
In what part of the World soever we Are (even that which we improperly call our own Home and Native Country) we shall meet with Trouble and Inconvenience enough to convince us, that we Are but Strangers in it.
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How few are there that can enjoy themselves tolerably alone for any considerable time? For though there be a great deal too much of Self-love in Mankind,
How few Are there that can enjoy themselves tolerably alone for any considerable time? For though there be a great deal too much of Self-love in Mankind,
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And if we go abroad into the World, and try the Conversation of Men, it cannot but grieve us to see a great many things, which yet we must see every Day;
And if we go abroad into the World, and try the Conversation of Men, it cannot but grieve us to see a great many things, which yet we must see every Day;
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If there were nothing else, this one naughty Quality, so common and reigning among Mankind, were enough to make an honest and true-hearted Man, one that loves Plainness and Sincerity, to be heartily sick of the World,
If there were nothing Else, this one naughty Quality, so Common and reigning among Mankind, were enough to make an honest and truehearted Man, one that loves Plainness and Sincerity, to be heartily sick of the World,
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One speaketh peaceably to his Neighbour with his mouth, but in his heart he lieth in wait, as it is in the Prophet, Jer. 9. 8. And when a Man hath done all the good turns he can,
One speaks peaceably to his Neighbour with his Mouth, but in his heart he lies in wait, as it is in the Prophet, Jer. 9. 8. And when a Man hath done all the good turns he can,
Sometimes an unexpected Storm, or some other suddain Calamity, sweepeth away, in an instant, all that which with so much Industry and Care we have been gathering many Years.
Sometime an unexpected Storm, or Some other sudden Calamity, sweeps away, in an instant, all that which with so much Industry and Care we have been gathering many years.
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or some of them) yet for a Demonstration to us that God intended this World to be uneasie, to convince us that a perfect state of Happiness is not to be had here below;
or Some of them) yet for a Demonstration to us that God intended this World to be uneasy, to convince us that a perfect state of Happiness is not to be had Here below;
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we often see in Experience, that those who seem to be in a Condition as happy as this World can put them into, by the greatest Accommodations towards it, are yet as far,
we often see in Experience, that those who seem to be in a Condition as happy as this World can put them into, by the greatest Accommodations towards it, Are yet as Far,
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Many times it so happens, that they who have all the Furniture and Requisites, all the Materials and Ingredients of a Worldly Felicity at their Command,
Many times it so happens, that they who have all the Furniture and Requisites, all the Materials and Ingredients of a Worldly Felicity At their Command,
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when we are not to stay in it, but only travel and pass through it. And this is the First; Our Condition in this World is very troublesom and unsettled.
when we Are not to stay in it, but only travel and pass through it. And this is the First; Our Condition in this World is very troublesome and unsettled.
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And therefore he concludes, that the Country which they sought was a better Country than any in this World. V. 16. But now they desire a better Country;
And Therefore he concludes, that the Country which they sought was a better Country than any in this World. V. 16. But now they desire a better Country;
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I am the God of Abraham, the God of 〈 ◊ 〉, the God of Jacob. Now certainly this Promise of God did signifie some very great Blessing and Advantage to those faithful Servants of God above others.
I am the God of Abraham, the God of 〈 ◊ 〉, the God of Jacob. Now Certainly this Promise of God did signify Some very great Blessing and Advantage to those faithful Servants of God above Others.
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Where then is the Blessing spoken of and signified by the great Words of that Promise, that God was their God? They met with no such Condition in this World,
Where then is the Blessing spoken of and signified by the great Words of that Promise, that God was their God? They met with no such Condition in this World,
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And tho the Promise of God to Abraham did immediately design the Land of Canaan, and the earthly Jerusalem; yet the Apostle extends it to that which was typified by it;
And though the Promise of God to Abraham did immediately Design the Land of Canaan, and the earthly Jerusalem; yet the Apostle extends it to that which was typified by it;
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viz. an Heavenly Country, the Jerusalem which is above, which, at the 10th Verse of this Chapter, is called a City, which hath Foundations, whose Builder and Maker is God.
viz. an Heavenly Country, the Jerusalem which is above, which, At the 10th Verse of this Chapter, is called a city, which hath Foundations, whose Builder and Maker is God.
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implying, that if nothing had been meant by it beyond this World, this Promise, of God's being their God, would have fallen shamefully short of what it seemed to import.
implying, that if nothing had been meant by it beyond this World, this Promise, of God's being their God, would have fallen shamefully short of what it seemed to import.
There are many Considerations apt to perswade Good Men of another Life after this: As, That Mankind is generally possess'd with this Hope and Perswasion;
There Are many Considerations apt to persuade Good Men of Another Life After this: As, That Mankind is generally possessed with this Hope and Persuasion;
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as if he had designed on purpose to make us seek for Happiness elsewhere, and to elevate and raise our Minds to the Hopes and Expectation of a Condition better and more durable,
as if he had designed on purpose to make us seek for Happiness elsewhere, and to elevate and raise our Minds to the Hope's and Expectation of a Condition better and more durable,
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and look for a better Country, that is, an Heavenly; this ought to have a great Influence upon us in these following respects, which I shall at present but very briefly mention.
and look for a better Country, that is, an Heavenly; this ought to have a great Influence upon us in these following respects, which I shall At present but very briefly mention.
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2. If we be Pilgrims and Strangers; then it concerns us to behave our selves blamelesly and inoffensively, remembering, that the Eyes of People are upon us,
2. If we be Pilgrim's and Strangers; then it concerns us to behave our selves blamelessly and inoffensively, remembering, that the Eyes of People Are upon us,
As for this present Life, and the Enjoyments of it, What do we see in them, that should make us so strangely to dote upon them? Quae Miseri lucis tam dira cupido? This World, at the best, is but a very indifferent Place;
As for this present Life, and the Enjoyments of it, What do we see in them, that should make us so strangely to dote upon them? Quae Miseri lucis tam dira Cupido? This World, At the best, is but a very indifferent Place;
and lose his own Soul? Or what shall a Man give in exchange for his Soul? And thus St. Paul reasoned with himself, from the Belief of a Resurrection of the Just and Unjust.
and loose his own Soul? Or what shall a Man give in exchange for his Soul? And thus Saint Paul reasoned with himself, from the Belief of a Resurrection of the Just and Unjust.
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When the Young Man in the Gospel enquired of our Saviour the way to Eternal Happiness, saying, Good Master, what good thing shall I do, that I may inherit Eternal Life? His Answer to him was, If thou wilt enter into Life, keep the Commandments.
When the Young Man in the Gospel inquired of our Saviour the Way to Eternal Happiness, saying, Good Master, what good thing shall I do, that I may inherit Eternal Life? His Answer to him was, If thou wilt enter into Life, keep the commandments.
and were persuaded of them, and embraced them, and confessed that they, &c. I Have lately in this Place (upon a particular Day and Occasion) begun to handle these Words:
and were persuaded of them, and embraced them, and confessed that they, etc. I Have lately in this Place (upon a particular Day and Occasion) begun to handle these Words:
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It is very frequent, not only in Scripture, but in other Authors, to represent our Condition in this World, by that of Pilgrims and Sojourners in a far Country.
It is very frequent, not only in Scripture, but in other Authors, to represent our Condition in this World, by that of Pilgrim's and Sojourners in a Far Country.
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and when the Days of our Pilgrimage shall be accomplished, are designed to return to that Heavenly Country from which they came, and to which they belong.
and when the Days of our Pilgrimage shall be accomplished, Are designed to return to that Heavenly Country from which they Come, and to which they belong.
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II. It implies a tendency to a future Settlement, and the Hopes and Expectation of a happier Condition, into which we shall enter when we go out of this World.
II It Implies a tendency to a future Settlement, and the Hope's and Expectation of a Happier Condition, into which we shall enter when we go out of this World.
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that is, They that acknowledge themselves to have lived in such a Restless and Uncertain Condition in this World, Travelling from one Place to another,
that is, They that acknowledge themselves to have lived in such a Restless and Uncertain Condition in this World, Traveling from one Place to Another,
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in which He so solemnly declares Himself to be their God; do hereby plainly shew, that they expect some Happier Condition hereafter, wherein that Great Promise of God, will be made good to them to the full.
in which He so solemnly declares Himself to be their God; do hereby plainly show, that they expect Some Happier Condition hereafter, wherein that Great Promise of God, will be made good to them to the full.
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Upon this Consideration the Apostle St. Peter doth so earnestly exhort Christians to preserve themselves from fleshly Lusts, 1 Pet. 2. 11. Dearly Beloved, I beseech you,
Upon this Consideration the Apostle Saint Peter does so earnestly exhort Christians to preserve themselves from fleshly Lustiest, 1 Pet. 2. 11. Dearly beloved, I beseech you,
In a word, they do wholly indispose and unfit us for that Pure and Spiritual, and Divine Life, which alone can qualifie us for our Heavenly Country and Inheritance.
In a word, they do wholly indispose and unfit us for that Pure and Spiritual, and Divine Life, which alone can qualify us for our Heavenly Country and Inheritance.
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and preserve our selves Unspotted and Untainted by them, as being altogether unuseful, and perfectly contrary to the Laws and Manners of our Heavenly Country.
and preserve our selves Unspotted and Untainted by them, as being altogether unuseful, and perfectly contrary to the Laws and Manners of our Heavenly Country.
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And beyond that why should we so earnestly covet more, and trouble our selves for that which is not necessary to our Journey? Why should we at any time deal unjustly, to attain any of this World's Goods? They will stand us in stead for so little a while, that we can have no temptation to injure or oppress any Man, to break the Peace of our Consciences,
And beyond that why should we so earnestly covet more, and trouble our selves for that which is not necessary to our Journey? Why should we At any time deal unjustly, to attain any of this World's Goods? They will stand us in stead for so little a while, that we can have no temptation to injure or oppress any Man, to break the Peace of our Consciences,
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The wisest Use we can make of them, will be, to do like those who traffick in Foreign Parts, to consign our Estates into our own Native Country, to send our Treasures before us into the other World, that we may have the Benefit of them when we come there.
The Wisest Use we can make of them, will be, to do like those who traffic in Foreign Parts, to consign our Estates into our own Native Country, to send our Treasures before us into the other World, that we may have the Benefit of them when we come there.
So our Blessed Saviour assures us, Luk. 12. 33. That giving of Alms is providing for our selves Bags that wax not old, a Treasure in the Heavens that faileth not.
So our Blessed Saviour assures us, Luk. 12. 33. That giving of Alms is providing for our selves Bags that wax not old, a Treasure in the Heavens that Faileth not.
Upon this account the Apostle chargeth Christians to be Harmless, and Blameless, and as it becomes the Sons of God to be, in the midst of a crooked and perverse Nation, among whom we should shame as Lights.
Upon this account the Apostle charges Christians to be Harmless, and Blameless, and as it becomes the Sons of God to be, in the midst of a crooked and perverse nation, among whom we should shame as Lights.
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The same Argument St. Peter useth, 1 Pet. 2. 11, 12. I beseech, you as Pilgrims and Strangers, to abstain from fleshly lusts, having your Conversation honest among the Gentiles;
The same Argument Saint Peter uses, 1 Pet. 2. 11, 12. I beseech, you as Pilgrim's and Strangers, to abstain from fleshly Lustiest, having your Conversation honest among the Gentiles;
that is, Considering that you are among Strangers and Enemies, and therefore ought to be very careful to bring no Scandal upon your Holy Profession, among those who will be ready to take all advantages against you.
that is, Considering that you Are among Strangers and Enemies, and Therefore ought to be very careful to bring no Scandal upon your Holy Profession, among those who will be ready to take all advantages against you.
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Particularly, we who pretend to the same Heavenly Country, must be kind to one another; and whilst we live among Strangers, have no Quarrels amongst our Selves.
Particularly, we who pretend to the same Heavenly Country, must be kind to one Another; and while we live among Strangers, have no Quarrels among our Selves.
and never expected to meet at last in the same Country, and there to live together for ever. III. Let us be as Patient and Chearful as we can, under all the Troubles and Afflictions which we meet with in this Life.
and never expected to meet At last in the same Country, and there to live together for ever. III. Let us be as Patient and Cheerful as we can, under all the Troubles and Afflictions which we meet with in this Life.
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to the Extirpation of their Passions, and an Insensibility of these things, which the weaker and undisciplin'd part of Mankind keep such a Wailing and Lamentation about:
to the Extirpation of their Passion, and an Insensibility of these things, which the Weaker and undisciplined part of Mankind keep such a Wailing and Lamentation about:
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and under a grave Pretence of being a Wise, is in truth, an Ill-natured Man. For most certainly, in proportion to our Love of any thing, will be our Trouble and Grief for the Loss of it.
and under a grave Pretence of being a Wise, is in truth, an Ill-natured Man. For most Certainly, in proportion to our Love of any thing, will be our Trouble and Grief for the Loss of it.
and a blessed Immortality in another World, is sufficient to support a Man in the few and evil Days of his Pilgrimage, and to sustain his Spirit under the great Evils and Calamities of this Life.
and a blessed Immortality in Another World, is sufficient to support a Man in the few and evil Days of his Pilgrimage, and to sustain his Spirit under the great Evils and Calamities of this Life.
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But This fully answers all, That the Afflictions and Sufferings of this present time, are not worthy to be compared with the Glory which shall be revealed in us.
But This Fully answers all, That the Afflictions and Sufferings of this present time, Are not worthy to be compared with the Glory which shall be revealed in us.
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Nay, that if we bear these Afflictions patiently, and with a due Submission to the Will of God, (especially our Sufferings for his Truth and Cause) it will certainly increase our Happiness in the other World,
Nay, that if we bear these Afflictions patiently, and with a due Submission to the Will of God, (especially our Sufferings for his Truth and Cause) it will Certainly increase our Happiness in the other World,
This World at the best is but a very Indifferent place, and he is the wisest Man that bears himself towards it with the most Indifferent Mind and Affection;
This World At the best is but a very Indifferent place, and he is the Wisest Man that bears himself towards it with the most Indifferent Mind and Affection;
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For, considering the numerous Troubles and Calamities we are liable to in a long Pilgrimage, there are really but Three Considerations, that I can readily think of, that can make this World,
For, considering the numerous Troubles and Calamities we Are liable to in a long Pilgrimage, there Are really but Three Considerations, that I can readily think of, that can make this World,
That there is a Happiness designed and reserved for us in another place, which will abundantly recompense and make amends to us for all the Troubles and Sufferings of this Life.
That there is a Happiness designed and reserved for us in Another place, which will abundantly recompense and make amends to us for all the Troubles and Sufferings of this Life.
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and how fondly they hanker after a miserable Life, when there is nothing more of Pleasure to be enjoy'd, nothing more of Satisfaction to be expected and hoped for in it.
and how fondly they hanker After a miserable Life, when there is nothing more of Pleasure to be enjoyed, nothing more of Satisfaction to be expected and hoped for in it.
This Consideration made St. Paul so desirous to be dissolved, because he knew that when his Earthly House of this Tabernacle was dissolved, he should have a much better Habitation, a Building of God,
This Consideration made Saint Paul so desirous to be dissolved, Because he knew that when his Earthly House of this Tabernacle was dissolved, he should have a much better Habitation, a Building of God,
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This was that which made him so full of Joy and Triumph, at the Thoughts of his leaving the World. 2 Tim. 4. 6. I am now ready (says he) to be offered up, and the time of my departure is at hand;
This was that which made him so full of Joy and Triumph, At the Thoughts of his leaving the World. 2 Tim. 4. 6. I am now ready (Says he) to be offered up, and the time of my departure is At hand;
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With what Constancy and Evenness of Mind did Socrates receive the Sentence of Death? And with what excellent Discourse did he entertain his Friends just before he drank off the Fatal Cup,
With what Constancy and Evenness of Mind did Socrates receive the Sentence of Death? And with what excellent Discourse did he entertain his Friends just before he drank off the Fatal Cup,
and after he had taken it down, whilst Death was gradually seizing upon him? One can hardly, without a very sensible Transport, read Cato 's Discourse concerning his Death,
and After he had taken it down, while Death was gradually seizing upon him? One can hardly, without a very sensible Transport, read Cato is Discourse Concerning his Death,
and made to begin again? For what Advantage is there in Life? Nay rather, what Labour and Trouble is there not in it? But let the Benefit of it be what it will, there is certainly some Measure of Life as well as of other things,
and made to begin again? For what Advantage is there in Life? Nay rather, what Labour and Trouble is there not in it? But let the Benefit of it be what it will, there is Certainly Some Measure of Life as well as of other things,
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And if a Heathen, who had but some obscure Glimmerings of another Life, and of the Blessed State of departed Souls, could speak thus chearfully of Death;
And if a Heathen, who had but Some Obscure Glimmerings of Another Life, and of the Blessed State of departed Souls, could speak thus cheerfully of Death;
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whether they be Good, or whether they be Evil. For as our Saviour argues concerning the case of denying him and his Truth, to avoid temporal Suffering and Death;
whither they be Good, or whither they be Evil. For as our Saviour argues Concerning the case of denying him and his Truth, to avoid temporal Suffering and Death;
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What is a Man profited, if he shall gain the whole World, and lose his own Soul? Or what shall a Man give in exchange for his Soul? When we are tempted by temporal Interest and Advantage,
What is a Man profited, if he shall gain the Whole World, and loose his own Soul? Or what shall a Man give in exchange for his Soul? When we Are tempted by temporal Interest and Advantage,
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and to escape a Temporal Inconvenience, I forfeit Everlasting Happiness, and plunge my self into Eternal Misery and Ruine? Would not this be a wild Bargain,
and to escape a Temporal Inconvenience, I forfeit Everlasting Happiness, and plunge my self into Eternal Misery and Ruin? Would not this be a wild Bargain,
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and a mad Exchange, for any Temporal Gain and Advantage, to lose the things that are Eternal? And for the pleasing of our selves for a little while, to make our selves miserable for ever?
and a mad Exchange, for any Temporal Gain and Advantage, to loose the things that Are Eternal? And for the pleasing of our selves for a little while, to make our selves miserable for ever?
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If we confess our selves to be Pilgrims and Strangers on the Earth, and are perswaded of the Promises of God concerning an Heavenly Country, where we hope to arrive after the few and evil days of our Pilgrimage are over;
If we confess our selves to be Pilgrim's and Strangers on the Earth, and Are persuaded of the Promises of God Concerning an Heavenly Country, where we hope to arrive After the few and evil days of our Pilgrimage Are over;
And Lastly, If we be Sojourners and Travellers in this World; we should often think of our End, and carefully mind the Way to it. Our End is Everlasting Happiness;
And Lastly, If we be Sojourners and Travellers in this World; we should often think of our End, and carefully mind the Way to it. Our End is Everlasting Happiness;
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'Tis true indeed, that by reason of our corrupt Inclinations within, and powerful Temptations without, this Way (especially at our first setting out) is rugged and difficult.
It's true indeed, that by reason of our corrupt Inclinations within, and powerful Temptations without, this Way (especially At our First setting out) is rugged and difficult.
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there being no more powerful Motive to a good Life, than to be assured, that if we have our Fruit unto Holiness, our End shall be Everlasting Life. FINIS.
there being no more powerful Motive to a good Life, than to be assured, that if we have our Fruit unto Holiness, our End shall be Everlasting Life. FINIS.
