Publisher: printed for B Aylmer at the Three Pigeons against the Royal Exchange in Cornhill and W Rogers at the Sun against St Dunstan s Church in Fleetstreet
and went forth to meet the Bridegroom. And five of them were wise, and five were foolish, &c. MY design at present is to explain this Parable, and to make such Observations upon it as seem most naturally and without squeezing the Parable to spring from it:
and went forth to meet the Bridegroom. And five of them were wise, and five were foolish, etc. MY Design At present is to explain this Parable, and to make such Observations upon it as seem most naturally and without squeezing the Parable to spring from it:
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By the ten Virgins, those who embraced the Profession of it, which is here represented by their taking their Lamps and going forth to meet the Bridegroom :
By the ten Virgins, those who embraced the Profession of it, which is Here represented by their taking their Lamps and going forth to meet the Bridegroom:
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and being thus firmly rooted in it, did bring forth the fruits of the Spirit and abound in the Graces and Virtues of a good life, These are the wise Virgins :
and being thus firmly rooted in it, did bring forth the fruits of the Spirit and abound in the Graces and Virtues of a good life, These Are the wise Virgins:
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And that this is the true difference between them will appear, if we consider how the Parable represents them, vers. 3, 4. They that were foolish took their Lamps,
And that this is the true difference between them will appear, if we Consider how the Parable represents them, vers. 3, 4. They that were foolish took their Lamps,
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And therefore the difference between the wise and foolish Virgins did not, as some have imagin'd, consist in this, that the wise Virgins had Oyl, but the foolish had none;
And Therefore the difference between the wise and foolish Virgins did not, as Some have imagined, consist in this, that the wise Virgins had Oil, but the foolish had none;
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as the wise had done, who besides the Oyl that was in their Lamps carried likewise a Reserve in some other Vessel, for a continual supply of the Lamp, as there should be occasion;
as the wise had done, who beside the Oil that was in their Lamps carried likewise a Reserve in Some other Vessel, for a continual supply of the Lamp, as there should be occasion;
as the foolish Virgins also had done, for they both had their Lamps lighted; but they likewise persever'd in that Profession, and brought forth fruits answerable to it.
as the foolish Virgins also had done, for they both had their Lamps lighted; but they likewise persevered in that Profession, and brought forth fruits answerable to it.
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For by Oyl in their Lamps and the first lighting of them, which was common to them both, is meant that solemn Profession of Faith and Repentance which all Christians make in Baptism :
For by Oil in their Lamps and the First lighting of them, which was Common to them both, is meant that solemn Profession of Faith and Repentance which all Christians make in Baptism:
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By that farther supply of Oyl, which the wise Virgins only took care to provide, is signified our constancy and perseverance in this Profession, together with the fruits of the Spirit,
By that farther supply of Oil, which the wise Virgins only took care to provide, is signified our constancy and perseverance in this Profession, together with the fruits of the Spirit,
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and the improvement of the Grace received in Baptism by the practice and exercise of all the Graces and Virtues of a good life whereby men are fitted and prepar'd for Death and Judgment, which are here represented to us by the coming of the Bridegroom.
and the improvement of the Grace received in Baptism by the practice and exercise of all the Graces and Virtues of a good life whereby men Are fitted and prepared for Death and Judgement, which Are Here represented to us by the coming of the Bridegroom.
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as if He would fain suppose and hope, that among those who enjoy the Gospel and make profession of it, the number of them that are truly good is equal to those that are bad.
as if He would fain suppose and hope, that among those who enjoy the Gospel and make profession of it, the number of them that Are truly good is equal to those that Are bad.
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For our B. Saviour here represents the whole number of the Professors of Christianity by ten Virgins, the half whereof the Parable seems to suppose to be truly and really good,
For our B. Saviour Here represents the Whole number of the Professors of Christianity by ten Virgins, the half whereof the Parable seems to suppose to be truly and really good,
and to persevere in goodness to the end, vers. 1, 2. Then shall the Kingdom of Heaven be likened unto ten Virgins, which took their Lamps and went forth to meet the Bridegroom:
and to persevere in Goodness to the end, vers. 1, 2. Then shall the Kingdom of Heaven be likened unto ten Virgins, which took their Lamps and went forth to meet the Bridegroom:
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And this is in a very lively manner represented to us in the description of the foolish Virgins, who had provided no supply of Oyl in their Vessels, and when the Bridegroom was coming would have furnish'd themselves by borrowing or buying of others, vers. 8.9, 10. Thirdly, I observe, That even the better sort of Christians are not careful and watchful as they ought to prepare themselves for Death and Judgment:
And this is in a very lively manner represented to us in the description of the foolish Virgins, who had provided no supply of Oil in their Vessels, and when the Bridegroom was coming would have furnished themselves by borrowing or buying of Others, vers. 8.9, 10. Thirdly, I observe, That even the better sort of Christians Are not careful and watchful as they ought to prepare themselves for Death and Judgement:
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Fourthly, I observe further, how little is to be done by us, to any good purpose, in this great work of Preparation, when it is deferr'd and put off to the last.
Fourthly, I observe further, how little is to be done by us, to any good purpose, in this great work of Preparation, when it is deferred and put off to the last.
Thus the foolish Virgins did, and what a sad confusion and hurry they were in we may see vers. 6, 7, 8, 9. And at midnight there was a cry made, Behold! the Bridegroom cometh;
Thus the foolish Virgins did, and what a sad confusion and hurry they were in we may see vers. 6, 7, 8, 9. And At midnight there was a cry made, Behold! the Bridegroom comes;
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It was only the foolish Virgins that had entertain'd this foolish conceit, that there might be an over-plus of Grace and Merit in others sufficient to supply their want:
It was only the foolish Virgins that had entertained this foolish conceit, that there might be an overplus of Grace and Merit in Others sufficient to supply their want:
as if he would fain suppose and hope, that among those who enjoy the Gospel and make Profession of it, the number of those who make a firm and sincere Profession of it,
as if he would fain suppose and hope, that among those who enjoy the Gospel and make Profession of it, the number of those who make a firm and sincere Profession of it,
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I shall only take notice, that our B. Saviour in this Parable represents the whole number of the Professors of Christianity by ten Virgins, the half of which the Parable seems to suppose to have sincerely embraced the Christian Profession, and to have persever'd therein to the last;
I shall only take notice, that our B. Saviour in this Parable represents the Whole number of the Professors of Christianity by ten Virgins, the half of which the Parable seems to suppose to have sincerely embraced the Christian Profession, and to have persevered therein to the last;
And this Decorum our B. Saviour seems carefully to observe in his other Parables: As in the Parable of the Prodigal, Luke 15. where for one Son that left his Father,
And this Decorum our B. Saviour seems carefully to observe in his other Parables: As in the Parable of the Prodigal, Lycia 15. where for one Son that left his Father,
And in the Parable which I am now upon, the number of the Professors of Christianity, who took care to fit and prepare themselves for the coming of the Bridegroom, is supposed equal to the number of those who did not.
And in the Parable which I am now upon, the number of the Professors of Christianity, who took care to fit and prepare themselves for the coming of the Bridegroom, is supposed equal to the number of those who did not.
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and extend our charity to all Churches and Christians, of what Denomination soever, as far as regard to Truth and to the foundations of the Christian Religion will permit us to believe and hope well of them;
and extend our charity to all Churches and Christians, of what Denomination soever, as Far as regard to Truth and to the foundations of the Christian Religion will permit us to believe and hope well of them;
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And partly to reprove the uncharitableness of the Jews, who positively excluded all the rest of Mankind, besides themselves, from all hopes of Salvation.
And partly to reprove the uncharitableness of the jews, who positively excluded all the rest of Mankind, beside themselves, from all hope's of Salvation.
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as not only to shut out all the Reform'd Part of the Western Church, almost equal in number to themselves, from all hopes of Salvation under the notion of Hereticks ;
as not only to shut out all the Reformed Part of the Western Church, almost equal in number to themselves, from all hope's of Salvation under the notion of Heretics;
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but likewise to un-church all the other Churches of the Christian World, which are of much greater extent and number than themselves, that do not own subjection to the Bishop of Rome: And this they do, by declaring it to be of necessity to Salvation for every Creature to be subject to the Roman Bishop.
but likewise to unchurch all the other Churches of the Christian World, which Are of much greater extent and number than themselves, that do not own subjection to the Bishop of Room: And this they do, by declaring it to be of necessity to Salvation for every Creature to be Subject to the Roman Bishop.
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which was the very Schism of the Donatists. And in this they are so positive, that the Learned men of that Church, in their Disputes and Writings, are much more inclinable to believe the Salvation of Heathens to be possible,
which was the very Schism of the Donatists. And in this they Are so positive, that the Learned men of that Church, in their Disputes and Writings, Are much more inclinable to believe the Salvation of heathens to be possible,
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but of one of the greatest and most essential Vertues of the Christian Religion, I mean Charity, I doubt they have the least share of any Christian Church this day in the World.
but of one of the greatest and most essential Virtues of the Christian Religion, I mean Charity, I doubt they have the least share of any Christian Church this day in the World.
Secondly, I observe, not from any particular circumstance, but from the main Scope and design of this Parable, How very apt a great part of Christians are to neglect this great concernment of their Souls, viz, a careful and due preparation for another World;
Secondly, I observe, not from any particular circumstance, but from the main Scope and Design of this Parable, How very apt a great part of Christians Are to neglect this great concernment of their Souls, videlicet, a careful and due preparation for Another World;
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And this is in a very lively manner represented to us in the description of the foolish Virgins, who had provided no supply of Oyl in their Vessels, and when the Bridegroom was coming would have furnish'd themselves by borrowing or buying of others, vers. 8, 9, 10. They contented themselves with having their Lamps lighted at their first setting out to meet the Bridegroom, that is, with their being admitted into the Profession of Christianity by Baptism, but either were not stedfast in this Profession, or were not careful to adorn it with the Graces and Vertues of a good life.
And this is in a very lively manner represented to us in the description of the foolish Virgins, who had provided no supply of Oil in their Vessels, and when the Bridegroom was coming would have furnished themselves by borrowing or buying of Others, vers. 8, 9, 10. They contented themselves with having their Lamps lighted At their First setting out to meet the Bridegroom, that is, with their being admitted into the Profession of Christianity by Baptism, but either were not steadfast in this Profession, or were not careful to adorn it with the Graces and Virtues of a good life.
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and bridling their tongues, and practising all those duties which are comprehended in those two great Commandments of the Love of God and of our Neighbour :
and bridling their tongues, and practising all those duties which Are comprehended in those two great commandments of the Love of God and of our Neighbour:
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They would fain gain the favour of God, and make their calling and election sure, by some easier way than by giving all diligence to add to their Faith and Knowledge the Graces and Vertues of a good life.
They would fain gain the favour of God, and make their calling and election sure, by Some Easier Way than by giving all diligence to add to their Faith and Knowledge the Graces and Virtues of a good life.
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For the plain truth of the matter is, men had rather that Religion should be any thing than what indeed it is, viz, the thwarting and crossing of their vicious inclinations, the curing of their evil and corrupt affections, the due care and government of their unruly appetites and passions, the sincere endeavour and the constant practice of all holiness and virtue in their lives:
For the plain truth of the matter is, men had rather that Religion should be any thing than what indeed it is, videlicet, the thwarting and crossing of their vicious inclinations, the curing of their evil and corrupt affections, the due care and government of their unruly appetites and passion, the sincere endeavour and the constant practice of all holiness and virtue in their lives:
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and rather than amend and reform their wicked lives, they would be contented to make an honourable amends and compensation to Almighty God in some other way.
and rather than amend and reform their wicked lives, they would be contented to make an honourable amends and compensation to Almighty God in Some other Way.
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By this means, and upon this false Principle, Religion hath ever been apt to degenerate both among Jews and Christians, into external and little observances,
By this means, and upon this false Principle, Religion hath ever been apt to degenerate both among jews and Christians, into external and little observances,
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and, in a word, into infinite Superstitions of one kind or other, and an arrogant conceit of the extraordinary righteousness and merit of these things:
and, in a word, into infinite Superstitions of one kind or other, and an arrogant conceit of the extraordinary righteousness and merit of these things:
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and have treated Him in so insolent a manner, by their Doctrine of the Merit of their Devotions and good Works, as if God were as much beholden to them for their service and obedience,
and have treated Him in so insolent a manner, by their Doctrine of the Merit of their Devotions and good Works, as if God were as much beholden to them for their service and Obedience,
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and that obedience to what he commands is better and more acceptable to him than any other sacrifice that we can offer, which he hath not required at our hands:
and that Obedience to what he commands is better and more acceptable to him than any other sacrifice that we can offer, which he hath not required At our hands:
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Thirdly, I observe that even the better and more considerate sort of Christians are not so careful and watchful as they ought to prepare themselves for Death and Judgment; whilst the Bridegroom tarried, they all slumbered and slept.
Thirdly, I observe that even the better and more considerate sort of Christians Are not so careful and watchful as they ought to prepare themselves for Death and Judgement; while the Bridegroom tarried, they all slumbered and slept.
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Even the Disciples of our Saviour, whilst he was yet personally present with them, and after a particular charge given them from his own mouth, Watch and pray lest ye enter into temptation ;
Even the Disciples of our Saviour, while he was yet personally present with them, and After a particular charge given them from his own Mouth, Watch and pray lest you enter into temptation;
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so as to give the Devil an advantage and to lye open to temptation, for want of a continual guard upon himself? But then the difference between the wise and foolish Virgins was this, that tho they both slept, yet the wise did not let their Lamps go out;
so as to give the devil an advantage and to lie open to temptation, for want of a continual guard upon himself? But then the difference between the wise and foolish Virgins was this, that though they both slept, yet the wise did not let their Lamps go out;
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Their Lamps might burn dim for want of continual trimming, but they had Oyl in their Vessels to supply their Lamps, which the foolish Virgins had taken no care to provide.
Their Lamps might burn dim for want of continual trimming, but they had Oil in their Vessels to supply their Lamps, which the foolish Virgins had taken no care to provide.
But surely the greatest wisdom of all is to maintain a continual watchfulness, that so we may not be surpriz'd by the coming of the Bridegroom, and be in a confusion when Death or Judgment shall overtake us.
But surely the greatest Wisdom of all is to maintain a continual watchfulness, that so we may not be surprised by the coming of the Bridegroom, and be in a confusion when Death or Judgement shall overtake us.
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And blessed are those Servants, and wise indeed, whose Lamps always burn bright, and whom the Bridegroom when he comes shall find watching and in a fit posture and preparation to meet Him.
And blessed Are those Servants, and wise indeed, whose Lamps always burn bright, and whom the Bridegroom when he comes shall find watching and in a fit posture and preparation to meet Him.
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Fourthly, I observe likewise, how little is to be done by us, to any good purpose, in this great work of Preparation, when it is deferr'd and put off to the last.
Fourthly, I observe likewise, how little is to be done by us, to any good purpose, in this great work of Preparation, when it is deferred and put off to the last.
And thus the foolish Virgins did, but what a sad confusion and hurry they were in at the sudden coming of the Bridegroom, when they were not only asleep, but when after they were awaken'd they found themselves altogether unprovided of that which was necessary to trim their Lamps and to put them in a posture to meet the Bridegroom: When they wanted that which was necessary at that very instant,
And thus the foolish Virgins did, but what a sad confusion and hurry they were in At the sudden coming of the Bridegroom, when they were not only asleep, but when After they were awakened they found themselves altogether unprovided of that which was necessary to trim their Lamps and to put them in a posture to meet the Bridegroom: When they wanted that which was necessary At that very instant,
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I say, what a tumult and confusion they were in, being thus surpriz'd, the Parable represents to us at large, vers. 6, 7, 8, 9. and at midnight there was a cry made, Behold!
I say, what a tumult and confusion they were in, being thus surprised, the Parable represents to us At large, vers. 6, 7, 8, 9. and At midnight there was a cry made, Behold!
The Parable indeed seems more particularly to point at our Lord's coming to Judgment, but the case is much the same as to those who are surpriz'd by sudden Death ;
The Parable indeed seems more particularly to point At our Lord's coming to Judgement, but the case is much the same as to those who Are surprised by sudden Death;
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if the general Judgment of the World should come upon us on the sudden, to meet that great Judge at his coming, if we have made no preparation for it before that time? What shall we then be able to do, in that great and universal consternation,
if the general Judgement of the World should come upon us on the sudden, to meet that great Judge At his coming, if we have made no preparation for it before that time? What shall we then be able to do, in that great and universal consternation,
When the Heavens shall be shrivel'd up as a Scroll when it is roll'd together, and the Earth shall be toss'd from its Center, and every Mountain and Island shall be removed? What thoughts can the wisest men then have about them, in the midst of so much noise and terror? Or if they could have any, what time will there then be to put them in execution? when they shall see the Angel, that standeth upon the Sea and upon the Earth, lifting up his hand to Heaven and swearing by Him that liveth for ever and ever that Time shall be no longer ;
When the Heavens shall be shriveled up as a Scroll when it is rolled together, and the Earth shall be tossed from its Centre, and every Mountain and Island shall be removed? What thoughts can the Wisest men then have about them, in the midst of so much noise and terror? Or if they could have any, what time will there then be to put them in execution? when they shall see the Angel, that Stands upon the Sea and upon the Earth, lifting up his hand to Heaven and swearing by Him that lives for ever and ever that Time shall be no longer;
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For the Great Day of his wrath is come, and who shall be able to stand? The biggest and the boldest Sinners that ever were upon Earth, shall then flee from the face of Him whom they have so often blasphemed and denied;
For the Great Day of his wrath is come, and who shall be able to stand? The biggest and the Boldest Sinners that ever were upon Earth, shall then flee from the face of Him whom they have so often blasphemed and denied;
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and shall so far despair of finding mercy with Him in that Day, who would sue to Him for it no sooner, that they shall address themselves to the Mountains and Rocks, as being more pitiful and exorable than He; to hide them from the face of Him that sitteth on the Throne,
and shall so Far despair of finding mercy with Him in that Day, who would sue to Him for it no sooner, that they shall address themselves to the Mountains and Rocks, as being more pitiful and exorable than He; to hide them from the face of Him that Sitteth on the Throne,
From the wrath of the Lamb, to signify to us that nothing is more terrible than Meekness and Patience when they are throughly provok'd and turn'd into Fury.
From the wrath of the Lamb, to signify to us that nothing is more terrible than Meekness and Patience when they Are thoroughly provoked and turned into Fury.
And the Case of a dying Sinner, who would take no care in the time of his Life and Health to make preparation for another World, is not much more hopeful and comfortable. For alas!
And the Case of a dying Sinner, who would take no care in the time of his Life and Health to make preparation for Another World, is not much more hopeful and comfortable. For alas!
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With what heart can he set about so great a Work, for which there is so little time? With what face can he apply himself to God in this extremity, whom he hath so disdainfully neglected all the days of his Life? And how can he have the confidence to hope, that God will hear his cries and regard his tears that are forc'd from him in this day of his necessity? when he is conscious to himself that in that long day of God's Grace and Patience he turned a deaf ear to all his merciful invitations,
With what heart can he Set about so great a Work, for which there is so little time? With what face can he apply himself to God in this extremity, whom he hath so disdainfully neglected all the days of his Life? And how can he have the confidence to hope, that God will hear his cries and regard his tears that Are forced from him in this day of his necessity? when he is conscious to himself that in that long day of God's Grace and Patience he turned a deaf ear to all his merciful invitations,
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In a word, how can he who would not know, in that his Day, the things which belonged to his peace, expect any other but that they should now be for ever hid from his eyes, which are ready to be clos'd in utter darkness?
In a word, how can he who would not know, in that his Day, the things which belonged to his peace, expect any other but that they should now be for ever hid from his eyes, which Are ready to be closed in utter darkness?
I will not pronounce any thing concerning the impossibility of a death-bed Repentance: But I am sure that it is very difficult, and I believe very rare.
I will not pronounce any thing Concerning the impossibility of a deathbed Repentance: But I am sure that it is very difficult, and I believe very rare.
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I mean that of the penitent Thief upon the Cross: And the circumstances of his Case are so peculiar and extraordinary, that I cannot see that it affords any ground of hope and encouragement to men in ordinary Cases.
I mean that of the penitent Thief upon the Cross: And the Circumstances of his Case Are so peculiar and extraordinary, that I cannot see that it affords any ground of hope and encouragement to men in ordinary Cases.
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And the Parable in the Text is so far from giving any encouragement to a Death bed Repentance and Preparation, that it rather represents their Case as desperate who put off their Preparation to that Time.
And the Parable in the Text is so Far from giving any encouragement to a Death Bed Repentance and Preparation, that it rather represents their Case as desperate who put off their Preparation to that Time.
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First they apply themselves to the wise Virgins, for a share in the over-plus of their Graces and Virtues; the foolish said unto the wise, give us of your Oyl for our Lamps are gone out;
First they apply themselves to the wise Virgins, for a share in the overplus of their Graces and Virtues; the foolish said unto the wise, give us of your Oil for our Lamps Are gone out;
And then they are represented as ironically sending the foolish Virgins to some famous Market where this Oyl was pretended to be sold; go ye rather to them that sell and buy for your selves:
And then they Are represented as ironically sending the foolish Virgins to Some famous Market where this Oil was pretended to be sold; go you rather to them that fell and buy for your selves:
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And as dying and desperate persons are apt to catch at every twig, and when they can see no hopes of being saved, are apt to believe every one that will give them any;
And as dying and desperate Persons Are apt to catch At every twig, and when they can see no hope's of being saved, Are apt to believe every one that will give them any;
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You see how little, or rather no encouragement at all there is from any the least circumstance in this Parable, for those who have delay'd their Preparation for another World till they be overtaken by Death or Judgment, to hope by any thing that they can then do, by any importunity which they can then use, to gain admission into Heaven.
You see how little, or rather no encouragement At all there is from any the least circumstance in this Parable, for those who have delayed their Preparation for Another World till they be overtaken by Death or Judgement, to hope by any thing that they can then do, by any importunity which they can then use, to gain admission into Heaven.
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It was only the foolish Virgins that in the time of their extremity, and when they were conscious that they wanted that which was absolutely necessary to qualify them for admission into Heaven, who had entertain'd this idle Conceit that there might be an over-plus of Grace and Merit in others sufficient to supply their want:
It was only the foolish Virgins that in the time of their extremity, and when they were conscious that they wanted that which was absolutely necessary to qualify them for admission into Heaven, who had entertained this idle Conceit that there might be an overplus of Grace and Merit in Others sufficient to supply their want:
And yet this Conceit of the foolish Virgins, as absurd as it is, hath been taken up in good earnest by a grave Matron, who gives out her self to be the Mother and Mistress of all Churches, and the only infallible Oracle of Truth, I mean the Church of Rome, whose avowed Doctrine it is, that there are some Persons so excellently good that they may do more than needs for their own Salvation:
And yet this Conceit of the foolish Virgins, as absurd as it is, hath been taken up in good earnest by a grave Matron, who gives out her self to be the Mother and Mistress of all Churches, and the only infallible Oracle of Truth, I mean the Church of Room, whose avowed Doctrine it is, that there Are Some Persons so excellently good that they may do more than needs for their own Salvation:
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and from that time forwards may put the Surplusage of their good Works as a Debt upon God, to be laid up in the Publick Treasury of the Church, as so many Bills of Credit which the Pope by his Pardons and Indulgences may dispense,
and from that time forward may put the Surplusage of their good Works as a Debt upon God, to be laid up in the Public Treasury of the Church, as so many Bills of Credit which the Pope by his Pardons and Indulgences may dispense,
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To which they have added a further supply of Grace, if there should be any need of it, by the Sacrament of extreme Ʋnction, never heard of in the Christian Church for many Ages;
To which they have added a further supply of Grace, if there should be any need of it, by the Sacrament of extreme Ʋnction, never herd of in the Christian Church for many Ages;
And thus by one Device or other they have enervated the Christian Religion to that degree, that it hath almost quite lost its true virtue and efficacy upon the hearts and lives of men:
And thus by one Device or other they have enervated the Christian Religion to that degree, that it hath almost quite lost its true virtue and efficacy upon the hearts and lives of men:
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or if it produce any real Virtues, yet even the virtue of those Virtues is in a great measure spoil'd by their arrogant pretences of Merit and Super-erogation, and is render'd insignificant to themselves by their insolent carriage and behaviour towards God.
or if it produce any real Virtues, yet even the virtue of those Virtues is in a great measure spoiled by their arrogant pretences of Merit and Supererogation, and is rendered insignificant to themselves by their insolent carriage and behaviour towards God.
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Sixthly and lastly, if we could suppose any Persons to be so overgrown with Goodness, as to have more than needs to qualify them for the Reward of eternal Life;
Sixthly and lastly, if we could suppose any Persons to be so overgrown with goodness, as to have more than needs to qualify them for the Reward of Eternal Life;
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So St. John tells us, and warns us to beware of the contrary Conceit, Little children, let no man deceive you, he that doth righteousness is righteous, even as He is righteous.
So Saint John tells us, and warns us to beware of the contrary Conceit, Little children, let no man deceive you, he that does righteousness is righteous, even as He is righteous.
If we do sincerely endeavour to please God and to keep his commandments in the general course of a holy and virtuous Life, the Merit of Christ's perfect Obedience and Sufferings will be available with God for the acceptance of our sincere though but imperfect Obedience. But if we take no care to be righteous and good our selves, the perfect righteousness of Christ will do us no good;
If we do sincerely endeavour to please God and to keep his Commandments in the general course of a holy and virtuous Life, the Merit of Christ's perfect obedience and Sufferings will be available with God for the acceptance of our sincere though but imperfect obedience. But if we take no care to be righteous and good our selves, the perfect righteousness of christ will do us no good;
And the holiest man that ever was upon Earth can no more assign and make over his Righteousness, or Repentance, or any part of either, to another that wants it,
And the Holiest man that ever was upon Earth can no more assign and make over his Righteousness, or Repentance, or any part of either, to Another that Wants it,
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Let no man therefore think of being good by a Deputy, that cannot be contented to be happy and to be saved the same way, that is, to go to Hell and to be tormented there in Person, and to go to Heaven and be admitted into that Place of Bliss only by Proxy. So that these good Works with a hard name, and the making over the Merit of them to others, have no manner of foundation either in Scripture or Reason, but are all mere Fancy and Fiction in Divinity.
Let no man Therefore think of being good by a Deputy, that cannot be contented to be happy and to be saved the same Way, that is, to go to Hell and to be tormented there in Person, and to go to Heaven and be admitted into that Place of Bliss only by Proxy. So that these good Works with a hard name, and the making over the Merit of them to Others, have no manner of Foundation either in Scripture or Reason, but Are all mere Fancy and Fiction in Divinity.
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The Inference from all this shall be the application which our Saviour makes of this Parable, Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh ;
The Inference from all this shall be the application which our Saviour makes of this Parable, Watch Therefore, for you know neither the day nor the hour wherein the Son of man comes;
because we know not the time of his coming to Judgment, nor yet, which will be of the same consequence and concernment to us, do any of us know the precise time of our own Death. Either of these may happen at any time,
Because we know not the time of his coming to Judgement, nor yet, which will be of the same consequence and concernment to us, do any of us know the precise time of our own Death. Either of these may happen At any time,
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More particularly, we should take up a present and effectual resolution not to delay our Repentance and the reformation of our Lives, that we may not have that great Work to do when we are not fit to do any thing;
More particularly, we should take up a present and effectual resolution not to Delay our Repentance and the Reformation of our Lives, that we may not have that great Work to do when we Are not fit to do any thing;
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no not to dispose of our temporal Concernments, much less to prepare for Eternity, and to do that in a few moments which ought to have been the care and endeavour of our whole Lives:
no not to dispose of our temporal Concernments, much less to prepare for Eternity, and to do that in a few moments which ought to have been the care and endeavour of our Whole Lives:
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I mean, we should improve the Grace which we received in Baptism, by abounding in the fruits of the Spirit and in all the substantial Virtues of a good Life;
I mean, we should improve the Grace which we received in Baptism, by abounding in the fruits of the Spirit and in all the substantial Virtues of a good Life;
By this means, when we are called to meet the Bridegroom, we shall not be put to those miserable and sharking shifts which the foolish Virgins were driven to, of begging, or borrowing, or buying Oyl ;
By this means, when we Are called to meet the Bridegroom, we shall not be put to those miserable and sharking shifts which the foolish Virgins were driven to, of begging, or borrowing, or buying Oil;
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yet when the short Delusion is over, which will be assoon as ever he is stepp'd into the other World, he will to his everlasting confusion and trouble find the door of Heaven shut against him,
yet when the short Delusion is over, which will be As soon as ever he is stepped into the other World, he will to his everlasting confusion and trouble find the door of Heaven shut against him,
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and that notwithstanding all his vast Treasure of Pardons and Indulgences, which have cost him so much and are worth so little, he shall never see the Kingdom of God.
and that notwithstanding all his vast Treasure of Pardons and Indulgences, which have cost him so much and Are worth so little, he shall never see the Kingdom of God.
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And lastly, we should take great care that we do not extinguish our Lamps by quitting the Profession of our Holy Religion upon any temptation of advantage,
And lastly, we should take great care that we do not extinguish our Lamps by quitting the Profession of our Holy Religion upon any temptation of advantage,
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And, for God's sake, since in this hour of Temptation, when our Religion is in so apparent hazard, we pretend to love it to that degree as to be contented to part with any thing for it, let us resolve to practise it;
And, for God's sake, since in this hour of Temptation, when our Religion is in so apparent hazard, we pretend to love it to that degree as to be contented to part with any thing for it, let us resolve to practise it;
I will conclude all with the Apostle 's Exhortation, so very proper for this purpose, and to this present Time, Only let your conversation be as it becometh the Gospel of Christ, that is, chiefly and above all take care to lead lives suitable to the Christian Religion:
I will conclude all with the Apostle is Exhortation, so very proper for this purpose, and to this present Time, Only let your Conversation be as it Becometh the Gospel of christ, that is, chiefly and above all take care to led lives suitable to the Christian Religion:
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and so they are very proper and pertinent to the great Occasion of this Day. Nay these Words, even in their saddest aspect, are not so unsuitable to it.
and so they Are very proper and pertinent to the great Occasion of this Day. Nay these Words, even in their Saddest aspect, Are not so unsuitable to it.
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For we find in Scripture upon the most solemn Occasions of Humiliation, that good Men have always testified a thankful sense of the goodness of God to them.
For we find in Scripture upon the most solemn Occasions of Humiliation, that good Men have always testified a thankful sense of the Goodness of God to them.
And so Ezra here, in the depth of their sorrow and Humiliation, hath so great a sense of the greatness of their Deliverance, that he hardly knew how to express it;
And so Ezra Here, in the depth of their sorrow and Humiliation, hath so great a sense of the greatness of their Deliverance, that he hardly knew how to express it;
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And on the other hand, we find that good Men, in their most solem Praises and Thanksgivings, have made very serious reflections upon their own unworthiness.
And on the other hand, we find that good Men, in their most solemn Praises and Thanksgivings, have made very serious reflections upon their own unworthiness.
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But who am I, and what is my people? And so likewise, after he had summoned all the powers and faculties of his Soul to join in the praises of God, he interposeth this seasonable meditation, He hath not dealt with us after our sins,
But who am I, and what is my people? And so likewise, After he had summoned all the Powers and faculties of his Soul to join in the praises of God, he interposeth this seasonable meditation, He hath not dealt with us After our Sins,
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as if he had said, it cannot otherwise be in reason expected, but that after such repeated provocations God should be angry with us till he had consumed us.
as if he had said, it cannot otherwise be in reason expected, but that After such repeated provocations God should be angry with us till he had consumed us.
and for our great trespass, there is the greatness of our Sin. But when I say that great Sins have a proportionable Punishment, I do not mean that any temporal Punishments are proportionable to the great evil of Sin;
and for our great trespass, there is the greatness of our Sin. But when I say that great Sins have a proportionable Punishment, I do not mean that any temporal Punishments Are proportionable to the great evil of since;
but that God doth usually observe a proportion in the temporal punishments of Sin, so that although no temporal punishment be proportionable to Sin,
but that God does usually observe a proportion in the temporal punishments of since, so that although no temporal punishment be proportionable to since,
yet the temporal punishment of one Sin holds a proportion to the punishment of another; and consequently, lesser and greater Sins have proportionably a lesser and greater Punishment.
yet the temporal punishment of one since holds a proportion to the punishment of Another; and consequently, lesser and greater Sins have proportionably a lesser and greater Punishment.
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In the Hebrew it is, and hast kept down our iniquities, that is, that they should not rise up against us. The LXX. expresseth it very emphatically, thou hast eased us of our sins, that is, thou hast not let the whole weight of them fall upon us.
In the Hebrew it is, and haste kept down our iniquities, that is, that they should not rise up against us. The LXX. Expresses it very emphatically, thou hast eased us of our Sins, that is, thou hast not let the Whole weight of them fallen upon us.
Were it not for the restraints which God puts upon his anger, and the merciful mitigations of it, the Sinner would not be able to bear it, but must sink under it.
Were it not for the restraints which God puts upon his anger, and the merciful mitigations of it, the Sinner would not be able to bear it, but must sink under it.
Indeed it is only said in the Text, that the punishment which God inflicted upon the Jews, though it was a long Captivity, was beneath the desert of their Sins:
Indeed it is only said in the Text, that the punishment which God inflicted upon the jews, though it was a long Captivity, was beneath the desert of their Sins:
Ezra insinuates that there was great reason to fear this, especially considering the strange temper of that People, who when God multiply'd his blessings upon them, were so apt to wax fat and kick against Him ;
Ezra insinuates that there was great reason to Fear this, especially considering the strange temper of that People, who when God multiplied his blessings upon them, were so apt to wax fat and kick against Him;
and tho he had cast them several times into the furnace of Affliction, though they were melted for the present yet they were many times but the harder for it afterwards.
and though he had cast them several times into the furnace of Affliction, though they were melted for the present yet they were many times but the harder for it afterwards.
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Why? what was the cause of this great shame and confusion of face? He tells us, verse 9. for we were bondmen, yet our God hath not forsaken us in our bondage,
Why? what was the cause of this great shame and confusion of face? He tells us, verse 9. for we were bondmen, yet our God hath not forsaken us in our bondage,
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and yet after this they presently relapsed into a very great sin, verse 10. And now, O our God, what shall we say after this? for we have forsaken thy Commandments.
and yet After this they presently relapsed into a very great since, verse 10. And now, Oh our God, what shall we say After this? for we have forsaken thy commandments.
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The longer Pharaoh resisted the Judgments of God, the more was his wicked heart hardned, till at last he arriv'd at a monstrous degree of hardness, having been,
The longer Pharaoh resisted the Judgments of God, the more was his wicked heart hardened, till At last he arrived At a monstrous degree of hardness, having been,
as the Text tells us, hardned under ten plagues. And we find, that after God had threaten'd the People of Israel with several Judgments, he tells them, that if they will not be reformed by all these things, he will punish them seven times more for their sins.
as the Text tells us, hardened under ten plagues. And we find, that After God had threatened the People of Israel with several Judgments, he tells them, that if they will not be reformed by all these things, he will Punish them seven times more for their Sins.
There is a particular brand set upon King Ahaz, because affliction made him worse: This is that King Ahaz, that is, that grievous and notorious Sinner:
There is a particular brand Set upon King Ahaz, Because affliction made him Worse: This is that King Ahaz, that is, that grievous and notorious Sinner:
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And this we find recorded as a heavy charge upon the People of Israel, that they remembred not the Lord their God, who had delivered them out of the hand of all their enemies on every side;
And this we find recorded as a heavy charge upon the People of Israel, that they remembered not the Lord their God, who had Delivered them out of the hand of all their enemies on every side;
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neither shewed they kindness to the House of Jerubbaal, namely Gideon who had been their Deliverer, according to all the goodness which he had shewed to Israel.
neither showed they kindness to the House of Jerubbaal, namely gideon who had been their Deliverer, according to all the Goodness which he had showed to Israel.
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And how severely does Nathan the Prophet reproach David upon this account? Thus said the Lord God of Israel, I anointed thee King over Israel, and delivered thee out of the hand of Saul, &c. And if this had been too little, I would moreover have done such and such things.
And how severely does Nathan the Prophet reproach David upon this account? Thus said the Lord God of Israel, I anointed thee King over Israel, and Delivered thee out of the hand of Saul, etc. And if this had been too little, I would moreover have done such and such things.
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There is no greater evidence in the World of an intractable disposition, than not to be wrought upon by kindness, not to be melted by mercies, not to be obliged by benefits, not to be tamed by gentle usage.
There is no greater evidence in the World of an intractable disposition, than not to be wrought upon by kindness, not to be melted by Mercies, not to be obliged by benefits, not to be tamed by gentle usage.
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and giveth thee a Sign or a Wonder, and the Sign or the Wonder cometh to pass, whereof he spake to thee, saying, let us go after other Gods and serve them;
and gives thee a Signen or a Wonder, and the Signen or the Wonder comes to pass, whereof he spoke to thee, saying, let us go After other God's and serve them;
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And he gives the reason ▪ because he hath spoken to turn you away from the Lord God of Israel, which brought you out of the Land of Egypt, and delivered you out of the House of Bondage.
And he gives the reason ▪ Because he hath spoken to turn you away from the Lord God of Israel, which brought you out of the Land of Egypt, and Delivered you out of the House of Bondage.
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This is an argument of a very perverse and incorrigible temper, and that which made the Sin of the People of Israel so above measure sinful, that after so many signal Deliverances,
This is an argument of a very perverse and incorrigible temper, and that which made the since of the People of Israel so above measure sinful, that After so many signal Deliverances,
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and so many terrible Judgments, they fell into the same Sin of murmuring ten times; murmuring against God the Author, and against Moses the glorious Instrument of their Deliverance out of Egypt ;
and so many terrible Judgments, they fell into the same since of murmuring ten times; murmuring against God the Author, and against Moses the glorious Instrument of their Deliverance out of Egypt;
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which was one of the two great Types of the Old Testament, both of temporal and spiritual Oppression and Tyranny. Hear with what resentment God speaks of the ill returns which they made to him for that great Mercy and Deliverance.
which was one of the two great Types of the Old Testament, both of temporal and spiritual Oppression and Tyranny. Hear with what resentment God speaks of the ill returns which they made to him for that great Mercy and Deliverance.
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how does he upbraid them with their proneness to fall again into the same Sin of Idolatry? And the Lord said unto the Children of Israel, did not I deliver you from the Egyptians, and from the Amorites;
how does he upbraid them with their proneness to fallen again into the same since of Idolatry? And the Lord said unto the Children of Israel, did not I deliver you from the egyptians, and from the amorites;
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Should we again break thy Commandments, and join in affinity with the People of these abominations, wouldst thou not be angry with us till thou hadst consumed us,
Should we again break thy commandments, and join in affinity with the People of these abominations, Wouldst thou not be angry with us till thou Hadst consumed us,
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so that there should be no remnant nor escaping? And so God threatens the People of Israel in the Text which I cited before, wherefore I will deliver you no more. Wherefore ;
so that there should be no remnant nor escaping? And so God threatens the People of Israel in the Text which I cited before, Wherefore I will deliver you no more. Wherefore;
It is said of the Amorites, four hundred years before God brought that fearful ruin upon them, that God deferr'd the extirpation of them, because the iniquity of the Amorites, was not yet full. When neither the Mercies nor the Judgments of God will bring us to repentance, we are then fit for destruction;
It is said of the amorites, four hundred Years before God brought that fearful ruin upon them, that God deferred the extirpation of them, Because the iniquity of the amorites, was not yet full. When neither the mercies nor the Judgments of God will bring us to Repentance, we Are then fit for destruction;
according to that of the Apostle, What if God willing to shew his wrath, and make his power known, endured with much long suffering the vessels of wrath fitted for destruction? They who are not wrought upon neither by the patience of God's Mercies,
according to that of the Apostle, What if God willing to show his wrath, and make his power known, endured with much long suffering the vessels of wrath fitted for destruction? They who Are not wrought upon neither by the patience of God's mercies,
Behold, your house is left to you desolate, that is, ye shall be utterly destroyed; as it hapned forty years after to Jerusalem, and to the whole Jewish Nation.
Behold, your house is left to you desolate, that is, you shall be utterly destroyed; as it happened forty Years After to Jerusalem, and to the Whole Jewish nation.
Scarce hath any Nation been more calamitous than this of Ours, both in respect of the Invasions and Conquests of Foreigners, and of our own Civil and intestine Divisions. Four times we have been Conquer'd ;
Scarce hath any nation been more calamitous than this of Ours, both in respect of the Invasions and Conquests of Foreigners, and of our own Civil and intestine Divisions. Four times we have been Conquered;
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But to come nearer to our own Times, What fearful Judgments and Calamities of War, and Pestilence, and Fire, have many of us seen? And how close did they follow one another? What terrible havock did the Sword make amongst us for many years? And this not the Sword of a Forreign Enemy, but of a Civil War ;
But to come nearer to our own Times, What fearful Judgments and Calamities of War, and Pestilence, and Fire, have many of us seen? And how close did they follow one Another? What terrible havoc did the Sword make among us for many Years? And this not the Sword of a Foreign Enemy, but of a Civil War;
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the mischiefs whereof were all terminated upon our selves, and have given deep wounds, and left broad scars upon the most considerable Families in the Nation.
the mischiefs whereof were all terminated upon our selves, and have given deep wounds, and left broad scars upon the most considerable Families in the nation.
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And when God was pleas'd in great mercy at last to put an end to the miserable Distractions and Confusions of almost twenty years, by the happy Restoration of the Royal Family, and our ancient Government ;
And when God was pleased in great mercy At last to put an end to the miserable Distractions and Confusions of almost twenty Years, by the happy Restoration of the Royal Family, and our ancient Government;
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yet how soon was this bright and glorious morning overcast, by the restless and black Designs of that sure and inveterate Enemy of ours, the Church of Rome, for the restoring of their Religion amongst us.
yet how soon was this bright and glorious morning overcast, by the restless and black Designs of that sure and inveterate Enemy of ours, the Church of Rome, for the restoring of their Religion among us.
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and sent among us the most raging Pestilence that ever was known in this Nation, which in the space of eight or nine Months swept away near a third part of the Inhabitants of this vast and populous City, and of the Suburbs thereof;
and sent among us the most raging Pestilence that ever was known in this nation, which in the Molle of eight or nine Months swept away near a third part of the Inhabitants of this vast and populous city, and of the Suburbs thereof;
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And therefore, the very next year after, God sent a terrible and devouring Fire, which in less than three days time laid the greatest part of this great City in ashes.
And Therefore, the very next year After, God sent a terrible and devouring Fire, which in less than three days time laid the greatest part of this great city in Ashes.
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And even since the time of that dreadful Calamity, which is now above twenty years agone, we have been in a continual fear of the cruel Designs of that Party, which had hitherto been incessantly working under ground,
And even since the time of that dreadful Calamity, which is now above twenty Years ago, we have been in a continual Fear of the cruel Designs of that Party, which had hitherto been incessantly working under ground,
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and after such visible and open attempts upon them, when they had the Laws so plainly on their side, I challenge any Nation or Church in the World, from the very foundation of it, to produce.
and After such visible and open attempts upon them, when they had the Laws so plainly on their side, I challenge any nation or Church in the World, from the very Foundation of it, to produce.
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Insomuch, that if God had not put it into the hearts of our kind Neighbours, and of that incomparable Prince, who laid and conducted that great Design with so much skill and secrecy, to have appear'd so seasonably for our rescue, our Patience had infallibly, without a Miracle, been our ruine.
Insomuch, that if God had not put it into the hearts of our kind Neighbours, and of that incomparable Prince, who laid and conducted that great Design with so much skill and secrecy, to have appeared so seasonably for our rescue, our Patience had infallibly, without a Miracle, been our ruin.
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And now if you ask me, for what Sins more especially God hath sent all these Judgments upon us? It will not, I think, become us to be very particular and positive in such determinations.
And now if you ask me, for what Sins more especially God hath sent all these Judgments upon us? It will not, I think, become us to be very particular and positive in such determinations.
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Yet I will venture to instance in one or two things which may probably enough have had a more particular and immediate hand in drawing down the Judgments of God upon us.
Yet I will venture to instance in one or two things which may probably enough have had a more particular and immediate hand in drawing down the Judgments of God upon us.
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and our shameful abuse of it on the other, by our gross Hypocrisy, and sheltering great wickedness and immoralities under the cloak and profession of Religion.
and our shameful abuse of it on the other, by our gross Hypocrisy, and sheltering great wickedness and immoralities under the cloak and profession of Religion.
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so that almost from the beginning of our happy Reformation the Enemy had sown these Tares, and by the unwearied Malice and Arts of the Church of Rome the seeds of Dissension were scattered very early amongst us;
so that almost from the beginning of our happy Reformation the Enemy had sown these Tares, and by the unwearied Malice and Arts of the Church of Room the seeds of Dissension were scattered very early among us;
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That which is call'd the great Trespass here in the Text, their joining in affinity with the People of these abominations, by whom they had been detain'd in a long Captivity:
That which is called the great Trespass Here in the Text, their joining in affinity with the People of these abominations, by whom they had been detained in a long Captivity:
This, I say, seems to have had, both from the nature of the thing, and the just Judgment of God, no small influence upon a great part of the Miseries and Calamities which have befallen us.
This, I say, seems to have had, both from the nature of the thing, and the just Judgement of God, no small influence upon a great part of the Misery's and Calamities which have befallen us.
For had it not been for the countenance which Popery had by the Marriages and Alliances of our Princes, for two or three Generations together, with those of that Religion, it had not probably had a continuance among us to this day.
For had it not been for the countenance which Popery had by the Marriages and Alliances of our Princes, for two or three Generations together, with those of that Religion, it had not probably had a Continuance among us to this day.
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Which will, I hope, now be a good warning to those, who have the Authority to do it, to make effectual provision by Law for the prevention of the like inconvenience and mischief in this Nation for ever.
Which will, I hope, now be a good warning to those, who have the authority to do it, to make effectual provision by Law for the prevention of the like inconvenience and mischief in this nation for ever.
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And this acknowledgment we have as much reason to make for our selves, as Ezra had to do it in behalf of the Jews; Thou our God hast punish'd us less than our iniquities deserve.
And this acknowledgment we have as much reason to make for our selves, as Ezra had to do it in behalf of the jews; Thou our God hast punished us less than our iniquities deserve.
And it is our God likewise, to whom we have a more peculiar relation, and with whom, by virtue of our Profession of Christianity, we are in Covenant: Thou our God hast punish'd us less than our Iniquities deserve.
And it is our God likewise, to whom we have a more peculiar Relation, and with whom, by virtue of our Profession of Christianity, we Are in Covenant: Thou our God hast punished us less than our Iniquities deserve.
He might justly have pour'd forth all his wrath, and have made his jealousie to have smoak'd against us, and have blotted out the remembrance of us from under Heaven:
He might justly have poured forth all his wrath, and have made his jealousy to have smoked against us, and have blotted out the remembrance of us from under Heaven:
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He might have brought us into the net which they had spred for us, and have laid a terrible load of affliction upon our loins, and suffer'd insolent men to ride over our heads, and them that hated us with a perfect hatred, to have had the rule over us:
He might have brought us into the net which they had spread for us, and have laid a terrible load of affliction upon our loins, and suffered insolent men to ride over our Heads, and them that hated us with a perfect hatred, to have had the Rule over us:
when he saw that their power was gone, and that things were come to that extremity, that we were in all humane probability utterly unable to have wrought out our own Deliverance.
when he saw that their power was gone, and that things were come to that extremity, that we were in all humane probability utterly unable to have wrought out our own Deliverance.
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And whilst I am speaking of this, God is my witness, whom I serve in the Gospel of his Son, that I do not say one word upon this Occasion in flattery to men,
And while I am speaking of this, God is my witness, whom I serve in the Gospel of his Son, that I do not say one word upon this Occasion in flattery to men,
but in true thankfulness to Almighty God, and constrain'd thereto from a just sense of his great mercy to us all, in this marvellous Deliverance, in this mighty Salvation which he wrought for us.
but in true thankfulness to Almighty God, and constrained thereto from a just sense of his great mercy to us all, in this marvellous Deliverance, in this mighty Salvation which he wrought for us.
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So great, that we know not how to compare it with any thing but it Self. God hath given us this Deliverance. And therefore, Not unto us, O Lord, not unto us,
So great, that we know not how to compare it with any thing but it Self. God hath given us this Deliverance. And Therefore, Not unto us, Oh Lord, not unto us,
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It is the Lord's doing, and therefore ought to be the more marvellous in our eyes. It is a Deliverance full of Mercy, and I had almost said, full of Miracle. The Finger of God was visibly in it;
It is the Lord's doing, and Therefore ought to be the more marvellous in our eyes. It is a Deliverance full of Mercy, and I had almost said, full of Miracle. The Finger of God was visibly in it;
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And if we will not wisely consider the Lord's doings, we have reason to stand in awe of that Threatning of His, Because they regard not the works of the Lord,
And if we will not wisely Consider the Lord's doings, we have reason to stand in awe of that Threatening of His, Because they regard not the works of the Lord,
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nor the operation of his hands, he shall destroy them, and not build them up. It was a wonderful Deliverance indeed, if we consider all the Circumstances of it: The Greatness of it;
nor the operation of his hands, he shall destroy them, and not built them up. It was a wondered Deliverance indeed, if we Consider all the circumstances of it: The Greatness of it;
it was a great Deliverance, from the greatest Fears, and from the greatest Dangers; the apparent and imminent Danger of the saddest Thraldom and Bondage, Civil and Spiritual ; both of Soul and Body.
it was a great Deliverance, from the greatest Fears, and from the greatest Dangers; the apparent and imminent Danger of the Saddest Thraldom and Bondage, Civil and Spiritual; both of Soul and Body.
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And it was brought about in a very extraordinary manner, and by very strange means: Whether we consider the greatness and difficulty of the Enterprise;
And it was brought about in a very extraordinary manner, and by very strange means: Whither we Consider the greatness and difficulty of the Enterprise;
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or the closeness and secrecy of the Design, which must of necessity be communicated at least to the Chief of those who were to assist and engage in it:
or the closeness and secrecy of the Design, which must of necessity be communicated At least to the Chief of those who were to assist and engage in it:
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Especially the States of the Ʋnited Provinces, who were then in so much danger themselves, and wanted more than their own Forces for their own Defence and Security:
Especially the States of the Ʋnited Provinces, who were then in so much danger themselves, and wanted more than their own Forces for their own Defence and Security:
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And besides all this, the difficulties and disappointments which happen'd, after the Design was open and manifest, from the uncertainties of Wind and Weather, and many other Accidents impossible to be foreseen and prevented.
And beside all this, the difficulties and disappointments which happened, After the Design was open and manifest, from the uncertainties of Wind and Weather, and many other Accidents impossible to be foreseen and prevented.
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And yet in Conclusion a strange concurrence of all things, on all sides, to bring the thing which the Providence of God intended to a happy issue and effect.
And yet in Conclusion a strange concurrence of all things, on all sides, to bring the thing which the Providence of God intended to a happy issue and Effect.
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I say, the Jesuits, who for so long a time, and for so little reason, have affected the reputation of the deepest and craftiest States-men in the World, have upon this great Occasion,
I say, the Jesuits, who for so long a time, and for so little reason, have affected the reputation of the Deepest and craftiest Statesmen in the World, have upon this great Occasion,
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and when their whole Kingdom of Darkness lay at stake, by a more than ordinary infatuation and blindness, so outwitted and over-reach'd themselves in their own counsels, that they have really contributed as much,
and when their Whole Kingdom of Darkness lay At stake, by a more than ordinary infatuation and blindness, so outwitted and overreached themselves in their own Counsels, that they have really contributed as much,
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And lastly, If we consider the cheapness and easiness of this Deliverance. All this was done without a Battel, and almost without Blood. All the danger is,
And lastly, If we Consider the cheapness and easiness of this Deliverance. All this was done without a Battle, and almost without Blood. All the danger is,
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For there can hardly be a fouler and blacker Ingratitude towards Almighty God, than to slight so great a Deliverance, only because it came to us so easily,
For there can hardly be a Fowler and blacker Ingratitude towards Almighty God, than to slight so great a Deliverance, only Because it Come to us so Easily,
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That God seems in this Last Deliverance, in some sort to have united and brought together all the great Deliverances which He hath been pleas'd to work for this Nation against all the remarkable attempts of Popery, from the beginning of our Reformation. Our wonderful Deliverance from the formidable Spanish Invasion design'd against us, happen'd in the Year 1588. And now just a hundred years after, God was pleased to bring about this last great and most happy Deliverance.
That God seems in this Last Deliverance, in Some sort to have united and brought together all the great Deliverances which He hath been pleased to work for this nation against all the remarkable attempts of Popery, from the beginning of our Reformation. Our wondered Deliverance from the formidable Spanish Invasion designed against us, happened in the Year 1588. And now just a hundred Years After, God was pleased to bring about this last great and most happy Deliverance.
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as the fittest of all other to comprehend, and to put us in mind to commemorate all the great Deliverances which God hath wrought for Us, from Popery, and its inseparable Companion, Arbitrary Power. And we may then say with the Holy Psalmist, This is the Lord's doing, it is marvellous in our eyes.
as the Fittest of all other to comprehend, and to put us in mind to commemorate all the great Deliverances which God hath wrought for Us, from Popery, and its inseparable Companion, Arbitrary Power. And we may then say with the Holy Psalmist, This is the Lord's doing, it is marvellous in our eyes.
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and since God hath punish'd us less than our iniquities did deserve; should we again break his Commandments, and join in affinity with the People of these Abominations, would He not be angry with us till he had consumed us,
and since God hath punished us less than our iniquities did deserve; should we again break his commandments, and join in affinity with the People of these Abominations, would He not be angry with us till he had consumed us,
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And the People spake against God, and against Moses, Wherefore have ye brought us up out of Egypt, to die in the Wilderness? &c. impeaching God and his Servant Moses, as if by this Deliverance they had put them into a much worse condition than they were in when they were in Egypt. And the Lord sent fiery Serpents among the People,
And the People spoke against God, and against Moses, Wherefore have you brought us up out of Egypt, to die in the Wilderness? etc. impeaching God and his Servant Moses, as if by this Deliverance they had put them into a much Worse condition than they were in when they were in Egypt. And the Lord sent fiery Serpents among the People,
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but with great Moderation and Clemency making as few Examples of Severity as will be consistent with our future security from the like Attempts upon our Religion and Laws: And even in the Execution of Justice upon the greatest Offenders, let us not give so much countenance to the ill Examples which have been set of Extravagant Fines and Punishments, as to imitate those Patterns which with so much reason we abhor;
but with great Moderation and Clemency making as few Examples of Severity as will be consistent with our future security from the like Attempts upon our Religion and Laws: And even in the Execution of justice upon the greatest Offenders, let us not give so much countenance to the ill Examples which have been Set of Extravagant Fines and Punishments, as to imitate those Patterns which with so much reason we abhor;
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And let us endeavour, for once, to be so wise, as not to forfeit the fruits of this Deliverance, and to hinder our selves of the benefit and advantage of it, by Breaches and Divisions among our selves.
And let us endeavour, for once, to be so wise, as not to forfeit the fruits of this Deliverance, and to hinder our selves of the benefit and advantage of it, by Breaches and Divisions among our selves.
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and the Cruel Designs of it, than we do already, both from the long Trial and Experience which we have had of it in this Nation, and likewise from that dismal and horrid View which hath of late been given us of the true Spirit and Temper of it in One of our Neighbour Nations, which hath long pretended to the Profession of the most refin'd and moderate Popery in the World;
and the Cruel Designs of it, than we do already, both from the long Trial and Experience which we have had of it in this nation, and likewise from that dismal and horrid View which hath of late been given us of the true Spirit and Temper of it in One of our Neighbour nations, which hath long pretended to the Profession of the most refined and moderate Popery in the World;
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since our Alliances with them by Marriage have had so fatal an Influence, both upon the publick Peace and Tranquility of the Nation, and upon the Welfare also of private Families. I have known Many Instances of this kind,
since our Alliances with them by Marriage have had so fatal an Influence, both upon the public Peace and Tranquillity of the nation, and upon the Welfare also of private Families. I have known Many Instances of this kind,
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because of the apparent Danger and Temptation to which those of our Church and Religion that enter into them do evidently expose themselves, of being seduc'd from their Religion;
Because of the apparent Danger and Temptation to which those of our Church and Religion that enter into them do evidently expose themselves, of being seduced from their Religion;
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not by the good Arguments which the other can offer to that purpose, but by the ill Arts which they have the Confidence and the Conscience to make use of in the making of Proselytes.
not by the good Arguments which the other can offer to that purpose, but by the ill Arts which they have the Confidence and the Conscience to make use of in the making of Proselytes.
and under Him, to that happy Instrument, whom God hath been pleased, in great pity to this sinful and unworthy Nation, to raise up on purpose for it, his Highness the Prince of Orange ;
and under Him, to that happy Instrument, whom God hath been pleased, in great pity to this sinful and unworthy nation, to raise up on purpose for it, his Highness the Prince of Orange;
and to that end did in his All-wise Providence lay the Foundation of our then future Deliverance, in that auspicious Match which was concluded here in England, about eleven years ago, between this Renowned Prince and our Excellent Princess.
and to that end did in his Alwise Providence lay the Foundation of our then future Deliverance, in that auspicious Match which was concluded Here in England, about eleven Years ago, between this Renowned Prince and our Excellent Princess.
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This is that most Illustrious House of Nassau and Orange, which God hath so highly honoured above all the Families of the Earth, to give a Check to the Two Great aspiring Monarchies of the West, and bold Attempters upon the Liberties of Europe: To the One, in the last Age;
This is that most Illustrious House of Nassau and Orange, which God hath so highly honoured above all the Families of the Earth, to give a Check to the Two Great aspiring Monarchies of the West, and bold Attempers upon the Liberties of Europe: To the One, in the last Age;
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And lastly, let us beseech Almighty God, all whose Ways and Works are perfect, That he would establish that which he hath wrought, and still carry it on to further and greater Perfection.
And lastly, let us beseech Almighty God, all whose Ways and Works Are perfect, That he would establish that which he hath wrought, and still carry it on to further and greater Perfection.
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if by our ingrateful Murmurings and Discontents, by our own foolish Heats and Animosities, kindled and carried on by the ill designs of some, working upon the tenderness and scruples of others, under the specious pretences of Conscience and Loyalty :
if by our ingrateful Murmurings and Discontents, by our own foolish Heats and Animosities, kindled and carried on by the ill designs of Some, working upon the tenderness and scruples of Others, under the specious pretences of Conscience and Loyalty:
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and there will be no need that God should be angry with us, for we shall be undone by our own Differences and Quarrels about the Way and Means of our being saved;
and there will be no need that God should be angry with us, for we shall be undone by our own Differences and Quarrels about the Way and Means of our being saved;
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for his Mercies sake, in Jesus Christ, to whom, with Thee, O Father, and the Holy Ghost, be all Honour and Glory, Thanksgiving and Praise, both now and ever. Amen.
for his mercies sake, in jesus christ, to whom, with Thee, Oh Father, and the Holy Ghost, be all Honour and Glory, Thanksgiving and Praise, both now and ever. Amen.
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But our Saviour, by commanding us to love our enemies, hath in the most emphatical manner that can be commanded us to love all men. For if any were to be excluded from our Charity, none so likely to be so as our Enemies.
But our Saviour, by commanding us to love our enemies, hath in the most emphatical manner that can be commanded us to love all men. For if any were to be excluded from our Charity, none so likely to be so as our Enemies.
here the inward affection is requir'd. Bless them that curse you ; here outward Civility and Affability are requir'd, in opposition to rude and uncivil Language;
Here the inward affection is required. Bless them that curse you; Here outward Civility and Affability Are required, in opposition to rude and Uncivil Language;
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and yet we are commanded to pray for those that touch us in these two tenderest Points of all other, our Reputation and our Life And to secure the sincerity of our Charity towards our Enemies, we are requir'd to express it by our hearty Prayers to God for them:
and yet we Are commanded to pray for those that touch us in these two Tenderest Points of all other, our Reputation and our Life And to secure the sincerity of our Charity towards our Enemies, we Are required to express it by our hearty Prayers to God for them:
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and the practice of it more easy and delightful, and upon all accounts much more for our benefit and advantage, than the contrary: And that upon four Considerations;
and the practice of it more easy and delightful, and upon all accounts much more for our benefit and advantage, than the contrary: And that upon four Considerations;
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which I shall endeavour to represent with their just advantage, and so as may, I hope, not only convince our Judgments of the reasonableness of this Precept,
which I shall endeavour to represent with their just advantage, and so as may, I hope, not only convince our Judgments of the reasonableness of this Precept,
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and easy, and delightful of all the Affections which God hath planted in Humane Nature: Whereas ill will, and hatred, and revenge, are very troublesome and vexatious Passions.
and easy, and delightful of all the Affections which God hath planted in Humane Nature: Whereas ill will, and hatred, and revenge, Are very troublesome and vexatious Passion.
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The man that meditates it is always restless, his very soul is stung, swells and boiles, is in pain and anguish, hath no ease, no enjoyment of it self so long as this Passion reigns.
The man that meditates it is always restless, his very soul is stung, Swells and boils, is in pain and anguish, hath no ease, no enjoyment of it self so long as this Passion reigns.
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and do afford a much more rational and solid and durable pleasure than Revenge. The Monuments of our Mercy and Goodness are a far more pleasing and delightful spectacle,
and do afford a much more rational and solid and durable pleasure than Revenge. The Monuments of our Mercy and goodness Are a Far more pleasing and delightful spectacle,
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Such, and so great are the troubles and inconveniences of a malicious and revengeful temper: but there is no torment in Love, as St. John excellently says.
Such, and so great Are the Troubles and inconveniences of a malicious and revengeful temper: but there is no torment in Love, as Saint John excellently Says.
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To be kindly affection'd towards all, to bear no grudge or ill-will, no thought of displeasure or revenge towards any man, is the easiest posture, the most pleasant state of the Mind.
To be kindly affectioned towards all, to bear no grudge or ill-will, no Thought of displeasure or revenge towards any man, is the Easiest posture, the most pleasant state of the Mind.
which nothing can ever dissolve, because it is founded in that which no man can divest himself of, in Humane Nature. So far is it from being true, which Mr. Hobbs asserts as the fundamental Principle of his Politicks, That men are naturally in a state of War and enmity with one another ;
which nothing can ever dissolve, Because it is founded in that which no man can divest himself of, in Humane Nature. So Far is it from being true, which Mr. Hobbs asserts as the fundamental Principle of his Politics, That men Are naturally in a state of War and enmity with one Another;
that the contrary Principle, laid down by a much deeper and wiser man, I mean Aristotle, is most certainly true, That men are naturally akin and friends to each other.
that the contrary Principle, laid down by a much Deeper and Wiser man, I mean Aristotle, is most Certainly true, That men Are naturally akin and Friends to each other.
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and yet an open Enemy is a thousand times better and less dangerous than he. It is good for many men that they have had Enemies, who have many times been to them the happy occasion of reforming those faults, which none but an Enemy would have taken the freedom, I had almost said would have had the Friendship, to have told them of.
and yet an open Enemy is a thousand times better and less dangerous than he. It is good for many men that they have had Enemies, who have many times been to them the happy occasion of reforming those Faults, which none but an Enemy would have taken the freedom, I had almost said would have had the Friendship, to have told them of.
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but the first opportunity taken to oblige him, is so very surprizing, that it can hardly fail to gain upon the worst disposition and to melt down the hardest temper.
but the First opportunity taken to oblige him, is so very surprising, that it can hardly fail to gain upon the worst disposition and to melt down the Hardest temper.
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and by St. James, the perfect and the Royal Law: because it inspires men with a greatness of Mind fit for Kings and Princes, in whom nothing is more admirable than a generous Goodness and Clemency,
and by Saint James, the perfect and the Royal Law: Because it inspires men with a greatness of Mind fit for Kings and Princes, in whom nothing is more admirable than a generous goodness and Clemency,
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If both the ways were equally in our power, yet it is a much more desirable Conquest to overcome evil with good, than with evil. By this, we can only Conquer our Enemy,
If both the ways were equally in our power, yet it is a much more desirable Conquest to overcome evil with good, than with evil. By this, we can only Conquer our Enemy,
Whereas the Angry Man loseth and lets fall the government of himself, and lays the Reins upon the neck of the Wild Beast, his own brutish Appetite and Passion;
Whereas the Angry Man loses and lets fallen the government of himself, and lays the Reins upon the neck of the Wild Beast, his own brutish Appetite and Passion;
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Whereas Patience and Forgiveness do wisely prevent both the mischief to others, and the trouble to our selves, which is usually consequent upon Revenge.
Whereas Patience and Forgiveness do wisely prevent both the mischief to Others, and the trouble to our selves, which is usually consequent upon Revenge.
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IV. If we consider the perfection and prevalency of the Examples which the Gospel proposeth to us, to allure and engage us to the practice of this Duty.
IV. If we Consider the perfection and prevalency of the Examples which the Gospel Proposeth to us, to allure and engage us to the practice of this Duty.
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How many (says he) are unworthy of the light, and yet the Day visits them? And speaking of the Gods, They bestow, (says he) their benefits upon the unthankful,
How many (Says he) Are unworthy of the Light, and yet the Day visits them? And speaking of the God's, They bestow, (Says he) their benefits upon the unthankful,
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and are ready to help those who make a bad construction and use of their kindness. And almost in the very words of our Saviour, Etiam sceleratis Sol oritur, &c. The Sun riseth even upon the most vile and profligate persons,
and Are ready to help those who make a bad construction and use of their kindness. And almost in the very words of our Saviour, Etiam sceleratis Sol oritur, etc. The Sun Riseth even upon the most vile and profligate Persons,
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and who would not be ambitious to be like the most perfect and best of Beings? And so our B. Saviour concludes this Argument, in the last Verse of this Chapter, Be ye therefore perfect,
and who would not be ambitious to be like the most perfect and best of Beings? And so our B. Saviour concludes this Argument, in the last Verse of this Chapter, Be you Therefore perfect,
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Besides, that there are many Considerations which ought to tye up our hands, and may reasonably restrain us from falling furiously upon one another, which can have no place at all in God.
Beside, that there Are many Considerations which ought to tie up our hands, and may reasonably restrain us from falling furiously upon one Another, which can have no place At all in God.
since the Injuries which he suffer'd have saved us from suffering, and the greatest Blessing and Happiness that ever befel Mankind is due to this excellent Example :
since the Injuries which he suffered have saved us from suffering, and the greatest Blessing and Happiness that ever befell Mankind is due to this excellent Exampl:
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But notwithstanding the power of these Arguments to perswade to this Duty, I must not dissemble some Objections which are, I believe, in many of your minds against it;
But notwithstanding the power of these Arguments to persuade to this Duty, I must not dissemble Some Objections which Are, I believe, in many of your minds against it;
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1. That this Precept in the Text does not seem so well to agree with another of our Blessed Saviour 's, in another Evangelist, If thy brother trespass against thee, rebuke him;
1. That this Precept in the Text does not seem so well to agree with Another of our Blessed Saviour is, in Another Evangelist, If thy brother trespass against thee, rebuke him;
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And he is not a cunning man that will venture to make an Enemy, when there is the odds of a hundred to one against him, that this Enemy of his will take the first opportunity to take his Revenge upon him.
And he is not a cunning man that will venture to make an Enemy, when there is the odds of a hundred to one against him, that this Enemy of his will take the First opportunity to take his Revenge upon him.
and however, if it should fall out otherwise, yet this would not be reason enough to discourage our goodness, especially since the kindness which we do to our Friends is liable almost to an equal Objection, that they may prove ungrateful, and become our Enemies:
and however, if it should fallen out otherwise, yet this would not be reason enough to discourage our Goodness, especially since the kindness which we do to our Friends is liable almost to an equal Objection, that they may prove ungrateful, and become our Enemies:
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Our Saviour commands us to do the thing, but hath left it to our prudence to do it in such a manner as may be most effectual, both to reclaim the Offender,
Our Saviour commands us to do the thing, but hath left it to our prudence to do it in such a manner as may be most effectual, both to reclaim the Offender,
Those of the first rate we may with reason bestow upon our Friends, and with those of a second or third rate there is all the reason in the World why our Enemies should be very well contented.
Those of the First rate we may with reason bestow upon our Friends, and with those of a second or third rate there is all the reason in the World why our Enemies should be very well contented.
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then certainly it concerns us in prudence to be very careful how we make Enemies to our selves. One of the first Principles of Humane Wisdom, in the conduct of our Lives, I have ever thought to be this, To have a few intimate Friends,
then Certainly it concerns us in prudence to be very careful how we make Enemies to our selves. One of the First Principles of Humane Wisdom, in the conduct of our Lives, I have ever Thought to be this, To have a few intimate Friends,
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The Enemy, as our Saviour calls the Devil, will sow these Tares in the night, and when we least discern it will scatter the Seeds of Discord and Enmity among men;
The Enemy, as our Saviour calls the devil, will sow these Tares in the night, and when we least discern it will scatter the Seeds of Discord and Enmity among men;
For all these are so many special Ties and Endearments of men to one another, founded either in Nature or Religion, or in common Justice and Gratitude. And therefore between all these and our Enemies we ought to make a very wide and sensible difference, in our Carriage and Kindness towards them.
For all these Are so many special Ties and Endearments of men to one Another, founded either in Nature or Religion, or in Common justice and Gratitude. And Therefore between all these and our Enemies we ought to make a very wide and sensible difference, in our Carriage and Kindness towards them.
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nothing being more certain than that our Blessed Saviour, the Founder of our Religion, did never intend by any Precept of it to cancel any real Obligation of Nature, or Justice, or Gratitude;
nothing being more certain than that our Blessed Saviour, the Founder of our Religion, did never intend by any Precept of it to cancel any real Obligation of Nature, or justice, or Gratitude;
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or to offer Violence in the least to the common Reason of Mankind. III. Thirdly, Hence we learn the excellency and the Reasonableness of the Christian Religion, which hath carried our Duty so high in things which do so directly tend to the Perfection of Humane Nature, and to the Peace of Humane Society ;
or to offer Violence in the least to the Common Reason of Mankind. III. Thirdly, Hence we Learn the excellency and the Reasonableness of the Christian Religion, which hath carried our Duty so high in things which do so directly tend to the Perfection of Humane Nature, and to the Peace of Humane Society;
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as Heroical Instances of Goodness and above the common rate of Humanity, are now by the Christian Religion made the indispensable Duties of all Mankind.
as Heroical Instances of goodness and above the Common rate of Humanity, Are now by the Christian Religion made the indispensable Duties of all Mankind.
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And yet after all this, it must be acknowledg'd to be a very untoward Objection against the Excellency and the Efficacy of the Christian Religion, that the Practice of so many Christians is so unequal to the Perfection of these Precepts.
And yet After all this, it must be acknowledged to be a very untoward Objection against the Excellency and the Efficacy of the Christian Religion, that the Practice of so many Christians is so unequal to the Perfection of these Precepts.
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And unless we will lay more weight upon the Objections against Religion, and press them harder than we think it reasonable to do in any other Case, we must acknowledge likewise, that this Objection against Religion is of no force.
And unless we will lay more weight upon the Objections against Religion, and press them harder than we think it reasonable to do in any other Case, we must acknowledge likewise, that this Objection against Religion is of no force.
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IV. The fourth and last Inference from this whole Discourse shall be this, That being convinced by what hath been said upon this Argument, of the Reasonableness of this Duty, we would resolve upon the Practice of it,
IV. The fourth and last Inference from this Whole Discourse shall be this, That being convinced by what hath been said upon this Argument, of the Reasonableness of this Duty, we would resolve upon the Practice of it,
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It hath often been a great Comfort and Confirmation to me, to see the Humanity of the Protestant Religion, so plainly discovering it self, upon so many occasions, in the practice of the Professours of it.
It hath often been a great Comfort and Confirmation to me, to see the Humanity of the Protestant Religion, so plainly discovering it self, upon so many occasions, in the practice of the Professors of it.
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And setting aside all other advantages which our Religion hath been evidently shewn to have above Popery in point of Reason and Argument, I cannot for my life but think that to be the best Religion which makes the best Men,
And setting aside all other advantages which our Religion hath been evidently shown to have above Popery in point of Reason and Argument, I cannot for my life but think that to be the best Religion which makes the best Men,
And therefore our Blessed Saviour, who knew what was in man better than any man that ever was, knowing our great reluctancy and backwardness to the practice of this Duty, hath urged it upon us by such forcible and almost violent Arguments, that if we have any tenderness for our selves, we cannot refuse Obedience to it.
And Therefore our Blessed Saviour, who knew what was in man better than any man that ever was, knowing our great reluctancy and backwardness to the practice of this Duty, hath urged it upon us by such forcible and almost violent Arguments, that if we have any tenderness for our selves, we cannot refuse obedience to it.
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Verse 23 d. of this Chapter, If thou bring thy gift to the Altar, and there remembrest that thy brother hath ought against thee, leave thy gift before the Altar, and go thy way:
Verse 23 d. of this Chapter, If thou bring thy gift to the Altar, and there Rememberest that thy brother hath ought against thee, leave thy gift before the Altar, and go thy Way:
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And therefore our Liturgy doth with great reason declare it to be a necessary Qualification for our Worthy Receiving of the Sacrament, that we be in Love and Charity with our Neighbours ;
And Therefore our Liturgy does with great reason declare it to be a necessary Qualification for our Worthy Receiving of the Sacrament, that we be in Love and Charity with our Neighbours;
because this is a Moral Duty, and of eternal Obligation, without which no positive part of Religion, such as the Sacraments are, can be acceptable to GOD;
Because this is a Moral Duty, and of Eternal Obligation, without which no positive part of Religion, such as the Sacraments Are, can be acceptable to GOD;
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So that if we do not practice this Duty, as hard as we think it is, every time that we put up this Petition to God, [ Forgive us our Trespasses, as we forgive them that Trespass against us ;
So that if we do not practice this Duty, as hard as we think it is, every time that we put up this Petition to God, [ Forgive us our Trespasses, as we forgive them that Trespass against us;
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And therefore, to imprint this matter the deeper upon our minds, our Blessed Saviour immediately after the recital of this Prayer, hath thought fit to add a very remarkable enforcement of this Petition, above all the rest;
And Therefore, to imprint this matter the Deeper upon our minds, our Blessed Saviour immediately After the recital of this Prayer, hath Thought fit to add a very remarkable enforcement of this Petition, above all the rest;
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Concerning a wicked Servant, who, when his Lord had but just before forgiven him a vast Debt of ten thousand Talents, took his poor Fellow-servant by the throat, and, notwithstanding his humble Submission and earnest Intreaties to be favourable to him, haled him to Prison for a trifling Debt of an hundred Pence. And the Application which he makes of this Parable, at the end of it, is very terrible,
Concerning a wicked Servant, who, when his Lord had but just before forgiven him a vast Debt of ten thousand Talents, took his poor Fellow servant by the throat, and, notwithstanding his humble Submission and earnest Entreaties to be favourable to him, haled him to Prison for a trifling Debt of an hundred Pence. And the Application which he makes of this Parable, At the end of it, is very terrible,
even the very next moment, handle his Fellow Servant, who had made the same humble submission and request to him which he had done to his Lord, with so much roughness and cruelty,
even the very next moment, handle his Fellow Servant, who had made the same humble submission and request to him which he had done to his Lord, with so much roughness and cruelty,
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Look up to that Just and Powerful Being that is above, and consider well, Whether thou dost not both expect and stand in need of more Mercy and Favour from Him, than thou canst find in thy heart to shew to thine offending Brother?
Look up to that Just and Powerful Being that is above, and Consider well, Whither thou dost not both expect and stand in need of more Mercy and Favour from Him, than thou Canst find in thy heart to show to thine offending Brother?
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Would we have GOD, for Christ 's sake, to forgive us those numberless and monstrous provocations which we have been guilty of against His Divine Majesty? And shall we not for His sake,
Would we have GOD, for christ is sake, to forgive us those numberless and monstrous provocations which we have been guilty of against His Divine Majesty? And shall we not for His sake,
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for whose sake we our selves are forgiven, be willing to forgive one another? We think it hard to be oblig'd to forgive great Injuries, and often repeated;
for whose sake we our selves Are forgiven, be willing to forgive one Another? We think it hard to be obliged to forgive great Injuries, and often repeated;
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especially considering what clear and express Declarations GOD hath made of his readiness to forgive our greatest Sins and Provocations upon our sincere Repentance:
especially considering what clear and express Declarations GOD hath made of his readiness to forgive our greatest Sins and Provocations upon our sincere Repentance:
So that when men look into themselves, and shall carefully observe the motions of their own minds towards those against whom they have been justly exasperated, they will see but too much reason to think that Forgiveness is no such easy matter.
So that when men look into themselves, and shall carefully observe the motions of their own minds towards those against whom they have been justly exasperated, they will see but too much reason to think that Forgiveness is no such easy matter.
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It would almost transport a Christian to read that admirable Passage of the Great Heathen Emperour and Philosopher M. Aurelius Antoninus, Can the Gods, says he, that are Immortal, for the continuance of so many ages, bear without impatience with such and so many Sinners as have ever been;
It would almost transport a Christian to read that admirable Passage of the Great Heathen Emperor and Philosopher M. Aurelius Antoninus, Can the God's, Says he, that Are Immortal, for the Continuance of so many ages, bear without impatience with such and so many Sinners as have ever been;
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I will conclude this whole Discourse with those weighty and pungent Sayings of the wise Son of Syrach, He that revengeth shall find vengeance from the Lord, and he will certainly retain his Sins.
I will conclude this Whole Discourse with those weighty and pungent Sayings of the wise Son of Sirach, He that revenges shall find vengeance from the Lord, and he will Certainly retain his Sins.
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IN the accounts of Wise men, one of the first Rules and Measures of human actions is this, To regard every thing more or less, according to the degree of its consequence and importance to our happiness.
IN the accounts of Wise men, one of the First Rules and Measures of human actions is this, To regard every thing more or less, according to the degree of its consequence and importance to our happiness.
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The elder, who had the care and management of the Family and the Affairs of it, was imployed in making entertainment for such a Guest: The other sate at our Saviour 's feet, attending to the Doctrine of Salvation which he preach'd.
The elder, who had the care and management of the Family and the Affairs of it, was employed in making entertainment for such a Guest: The other sat At our Saviour is feet, attending to the Doctrine of Salvation which he preached.
So that, upon the whole matter, He highly approves her wise choice, in preferring an attentive regard to his Doctrine, even before that which might be thought a necessary civility to His Person.
So that, upon the Whole matter, He highly approves her wise choice, in preferring an attentive regard to his Doctrine, even before that which might be Thought a necessary civility to His Person.
That the care of Religion and of our Souls is the one thing necessary, and that which every man is concern'd in the first place and above all other things to mind and regard.
That the care of Religion and of our Souls is the one thing necessary, and that which every man is concerned in the First place and above all other things to mind and regard.
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And this I shall endeavour to do with all the plainness I can, and so as every one that hears me may understand and be sufficiently directed what is necessary for him to do in order to his eternal Salvation.
And this I shall endeavour to do with all the plainness I can, and so as every one that hears me may understand and be sufficiently directed what is necessary for him to do in order to his Eternal Salvation.
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And of this I shall give an account in the five following Particulars, in which I think the main business of Religion and the due care of our Souls does consist.
And of this I shall give an account in the five following Particulars, in which I think the main business of Religion and the due care of our Souls does consist.
First, In the distinct knowledge, and in the firm belief and persuasion of those things which are necessary to be known and believed by us in order to our eternal Salvation.
First, In the distinct knowledge, and in the firm belief and persuasion of those things which Are necessary to be known and believed by us in order to our Eternal Salvation.
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For this knowledge of the necessary Principles and Duties of Religion is the foundation of all good Practice, wherein the life of Religion doth consist.
For this knowledge of the necessary Principles and Duties of Religion is the Foundation of all good Practice, wherein the life of Religion does consist.
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which doth antecedently suppose our firm belief and persuasion of these two fundamental Principles of all Religion, That there is a God, and, That He will reward those that serve him:
which does antecedently suppose our firm belief and persuasion of these two fundamental Principles of all Religion, That there is a God, and, That He will reward those that serve him:
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And this knowledge of the necessary Principles of Religion our B. Saviour calls eternal Life, because it is so fundamentally necessary in order to our attaining of it:
And this knowledge of the necessary Principles of Religion our B. Saviour calls Eternal Life, Because it is so fundamentally necessary in order to our attaining of it:
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and Him whom thou hast sent, Jesus Christ, that is, to be rightly instructed in the knowledge of the only true God, and of his Son Jesus Christ our Lord:
and Him whom thou hast sent, jesus christ, that is, to be rightly instructed in the knowledge of the only true God, and of his Son jesus christ our Lord:
unless such care be used, as is in the Church of Rome, to take away the key of knowledge, and to lock up the Scriptures from the People in an unknown Tongue;
unless such care be used, as is in the Church of Rome, to take away the key of knowledge, and to lock up the Scriptures from the People in an unknown Tongue;
and this, as they pretend, upon a very charitable consideration, only it is to be hop'd that it is not true, that the generality of Mankind are mad and have need to be kept in the dark.
and this, as they pretend, upon a very charitable consideration, only it is to be hoped that it is not true, that the generality of Mankind Are mad and have need to be kept in the dark.
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But supposing men to be allowed those means of knowledg which God affords, and hath appointed for us, the great difficulty doth not commonly lie in mens Understandings, but in their Wills:
But supposing men to be allowed those means of knowledge which God affords, and hath appointed for us, the great difficulty does not commonly lie in men's Understandings, but in their Wills:
and in a general repentance for sins of Ignorance, and Infirmity, and Surprize. In the exercise whereof we are always to remember, that the nature of true Repentance doth not consist only in an humble confession of our sins to God,
and in a general Repentance for Sins of Ignorance, and Infirmity, and Surprise. In the exercise whereof we Are always to Remember, that the nature of true Repentance does not consist only in an humble Confessi of our Sins to God,
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But if we still retain the love and practice of any known sin, or if after we have taken up these good resolutions we return again to an evil course;
But if we still retain the love and practice of any known since, or if After we have taken up these good resolutions we return again to an evil course;
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And then our Souls are still in apparent danger of being lost, and will continue in that dangerous state, till we have renew'd our Repentance and made it good in the following course of our lives. III.
And then our Souls Are still in apparent danger of being lost, and will continue in that dangerous state, till we have renewed our Repentance and made it good in the following course of our lives. III.
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By frequenting his publick Worship, and demeaning our selves in it with that solemnity and seriousness which becomes the presence and service of the great and glorious Majesty of God, who observes our behaviour and sees into our hearts:
By frequenting his public Worship, and demeaning our selves in it with that solemnity and seriousness which becomes the presence and service of the great and glorious Majesty of God, who observes our behaviour and sees into our hearts:
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For these are not only outward testimonies of our inward piety, but they are means likewise appointed by God to improve and confirm us in holiness and goodness.
For these Are not only outward testimonies of our inward piety, but they Are means likewise appointed by God to improve and confirm us in holiness and Goodness.
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And whoever neglects these Duties of Religion, or performs them in a flight and superficial manner, doth plainly shew that he hath neither a due sense of God, nor care of himself:
And whoever neglects these Duties of Religion, or performs them in a flight and superficial manner, does plainly show that he hath neither a due sense of God, nor care of himself:
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First, that it takes such men off from minding the more necessary and essential parts of Religion They are so zealous about small things, the tithing of mint and anise and cummin, that they neglect the weightier things of the Law, Faith and Mercy, and Judgment, and the Love of God:
First, that it Takes such men off from minding the more necessary and essential parts of Religion They Are so zealous about small things, the tithing of mint and anise and cummin, that they neglect the Weightier things of the Law, Faith and Mercy, and Judgement, and the Love of God:
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And are so concern'd about little Speculative Opinions in Religion, which they always call fundamental Articles of Faith, that the Practice of Religion is almost wholly neglected by them:
And Are so concerned about little Speculative Opinions in Religion, which they always call fundamental Articles of Faith, that the Practice of Religion is almost wholly neglected by them:
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And they are so taken up in spying out and censuring Error and Heresy in others, that they never think of curing those Lusts and Vices and Passions which do so visibly reign in themselves. Deluded people!
And they Are so taken up in spying out and censuring Error and Heresy in Others, that they never think of curing those Lustiest and Vices and Passion which do so visibly Reign in themselves. Deluded people!
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Secondly, Another great mischef which attends this temper is, that men are very apt to interpret this zeal of theirs against others to be great Piety in themselves,
Secondly, another great mischief which attends this temper is, that men Are very apt to interpret this zeal of theirs against Others to be great Piety in themselves,
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How many are there in the World, that think they have made very sure of Heaven, not by the old plain way of leaving their sins and reforming their lives,
How many Are there in the World, that think they have made very sure of Heaven, not by the old plain Way of leaving their Sins and reforming their lives,
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as if a mere Name would admit a man into Heaven, or as if there were any Church in the World that had this phantastical Privilege belonging to it, that a wicked man might be saved for no other reason but because he is of it.
as if a mere Name would admit a man into Heaven, or as if there were any Church in the World that had this fantastical Privilege belonging to it, that a wicked man might be saved for no other reason but Because he is of it.
because it is an hundred to one but thy zeal will be so employed about lesser things, that the main and substantial parts of Religion will be neglected:
Because it is an hundred to one but thy zeal will be so employed about lesser things, that the main and substantial parts of Religion will be neglected:
Besides, that a man deeply engag'd in heats and controversies of this nature, shall very hardly escape being possess'd with that Spirit of uncharitableness and contention, of peevishness and fierceness, which reigns in all Factions,
Beside, that a man deeply engaged in heats and controversies of this nature, shall very hardly escape being possessed with that Spirit of uncharitableness and contention, of peevishness and fierceness, which reigns in all Factions,
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As he that would have a prudent care of his health and life, must not only guard himself against the chief and common diseases which are incident to men,
As he that would have a prudent care of his health and life, must not only guard himself against the chief and Common diseases which Are incident to men,
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as Piety towards God, Temperance and Chastity in regard of our selves, Charity towards the poor, Truth and Justice, Goodness and Kindness towards all men:
as Piety towards God, Temperance and Chastity in regard of our selves, Charity towards the poor, Truth and justice, goodness and Kindness towards all men:
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And thus I have endeavour'd, as plainly and briefly as I could, to declare to you in what Instances the due care of Religion and our Souls doth chiefly consist.
And thus I have endeavoured, as plainly and briefly as I could, to declare to you in what Instances the due care of Religion and our Souls does chiefly consist.
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and that, as St. James says, we may be perfect and entire, wanting nothing ; nothing that belongs to the perfection of a good man, and of a good Christian.
and that, as Saint James Says, we may be perfect and entire, wanting nothing; nothing that belongs to the perfection of a good man, and of a good Christian.
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Some indeed would make Religion to be a very short and easy business, and to consist only in believing what Christ hath done for us, and relying confidently upon it:
some indeed would make Religion to be a very short and easy business, and to consist only in believing what christ hath done for us, and relying confidently upon it:
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Which is so far from being the true Notion of Christian Faith, that, if I be not much mistaken, it is the very Definition of Presumption. For the Bible plainly teacheth us, that unless our Faith work by Charity, and purify our hearts and reform our lives;
Which is so Far from being the true Notion of Christian Faith, that, if I be not much mistaken, it is the very Definition of Presumption. For the bible plainly Teaches us, that unless our Faith work by Charity, and purify our hearts and reform our lives;
And our B. Saviour, the great Author and finisher of our Faith, hath no where, that I know of, said one word to this purpose, That Faith separated from obedience and a good life will save any man:
And our B. Saviour, the great Author and finisher of our Faith, hath not where, that I know of, said one word to this purpose, That Faith separated from Obedience and a good life will save any man:
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For he promiseth Blessedness to none, but those who live in the practice of those Christian Graces and Vertues which are particularly mention'd by Him in the beginning of his excellent Sermon upon the Mount;
For he promises Blessedness to none, but those who live in the practice of those Christian Graces and Virtues which Are particularly mentioned by Him in the beginning of his excellent Sermon upon the Mount;
of Humility, and Repentance, and Meekness, and Righteousness, and Mercifulness, and Purity, and Peaceableness, and Patience under persecution and sufferings for Righteousness sake.
of Humility, and Repentance, and Meekness, and Righteousness, and Mercifulness, and Purity, and Peaceableness, and Patience under persecution and sufferings for Righteousness sake.
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And he does very severely check the vain confidence and presumption of those, who will needs rely upon Him for Salvation without keeping his commandments;
And he does very severely check the vain confidence and presumption of those, who will needs rely upon Him for Salvation without keeping his Commandments;
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Does any man think, that any but the children of God shall be heirs of eternal Life? Hear then what St. John saith, Little children, let no man deceive you, he that doth righteousness is righteous, even as He is righteous:
Does any man think, that any but the children of God shall be Heirs of Eternal Life? Hear then what Saint John Says, Little children, let no man deceive you, he that does righteousness is righteous, even as He is righteous:
And in the Gospel, when the young man came to our Saviour to be instructed by Him what good thing he should do that he might inherit eternal life, our Lord gives him this short and plain advice, If thou wilt enter into life, keep the commandments. And in the very last Chapter of the Bible we find this solemn declaration, Blessed are they that do his commandments, that they may have right to the Tree of Life,
And in the Gospel, when the young man Come to our Saviour to be instructed by Him what good thing he should do that he might inherit Eternal life, our Lord gives him this short and plain Advice, If thou wilt enter into life, keep the Commandments. And in the very last Chapter of the bible we find this solemn declaration, Blessed Are they that do his Commandments, that they may have right to the Tree of Life,
and enter in through the Gates into the City, that is, into Heaven, which the Apostle to the Hebrews calls the City which hath foundations, whose builder and maker is God.
and enter in through the Gates into the city, that is, into Heaven, which the Apostle to the Hebrews calls the city which hath foundations, whose builder and maker is God.
He that cannot lye hath promised eternal life, to them who by patient continuance in well-doing seek for glory and honour and immortality All the happiness that we can desire,
He that cannot lie hath promised Eternal life, to them who by patient Continuance in welldoing seek for glory and honour and immortality All the happiness that we can desire,
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And, that he that lives in the habitual Practice of any Vice, of Covetousness, or Adultery, or Malice, or Revenge, shall not enter into the kingdom of God:
And, that he that lives in the habitual Practice of any Vice, of Covetousness, or Adultery, or Malice, or Revenge, shall not enter into the Kingdom of God:
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And we have reason to believe Him concerning the terms of this happiness, and the means of attaining it, by whose favour and bounty alone we hope to be made partakers of it.
And we have reason to believe Him Concerning the terms of this happiness, and the means of attaining it, by whose favour and bounty alone we hope to be made partakers of it.
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Men must be purged from their Lusts, and from those ill-natur'd and devilish Passions of Malice, and Envy, and Revenge, before they can be fit company for their heavenly Father,
Men must be purged from their Lustiest, and from those Ill-natured and devilish Passion of Malice, and Envy, and Revenge, before they can be fit company for their heavenly Father,
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Nay, if God should hold his hand, and should inflict no positive torment upon sinners, yet they could not spare themselves, but would be their own Executioners and Tormentors.
Nay, if God should hold his hand, and should inflict no positive torment upon Sinners, yet they could not spare themselves, but would be their own Executioners and Tormentors.
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The guilt of that wicked Life which they had led in this World, and the Stings of their own Consciences must necessarily make them miserable, whenever their own Thoughts are let loose upon them;
The guilt of that wicked Life which they had led in this World, and the Stings of their own Consciences must necessarily make them miserable, whenever their own Thoughts Are let lose upon them;
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So that if we be concern'd, either to be happy hereafter, or to avoid those Miseries which are great and dreadful beyond all imagination, it will be necessary for us to mind Religion;
So that if we be concerned, either to be happy hereafter, or to avoid those Misery's which Are great and dreadful beyond all imagination, it will be necessary for us to mind Religion;
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Who mind the business of Religion in some degree, but not so heartily and vigorously as a matter of such infinite consequence doth require and deserve.
Who mind the business of Religion in Some degree, but not so heartily and vigorously as a matter of such infinite consequence does require and deserve.
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They believe likewise, that according to the degrees of every mans holiness and vertue in this Life, will be the degrees of his happiness in the other;
They believe likewise, that according to the Degrees of every men holiness and virtue in this Life, will be the Degrees of his happiness in the other;
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Yet how faintly do we run the Race that is set before us? How frequently and how easily are we stop'd or diverted in our Christian course by very little temptations? How cold,
Yet how faintly do we run the Raze that is Set before us? How frequently and how Easily Are we stopped or diverted in our Christian course by very little temptations? How cold,
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And when we are immers'd in the cares and business of this Life, and troubled about many things, let this thought often come into our minds, That there is one thing needful, and which therefore deserves above all other things to be regarded by us.
And when we Are immersed in the Cares and business of this Life, and troubled about many things, let this Thought often come into our minds, That there is one thing needful, and which Therefore deserves above all other things to be regarded by us.
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I may say to these as the Master of the Ship did to Jonah, when he was fast asleep in the Storm, What meanest thou, O sleeper? Arise and call upon thy God.
I may say to these as the Master of the Ship did to Jonah, when he was fast asleep in the Storm, What Meanest thou, Oh sleeper? Arise and call upon thy God.
and very carefully to provide against the pressing necessities of this life, and how to avoid those great temporal evils of poverty and disgrace, of pain and suffering:
and very carefully to provide against the pressing necessities of this life, and how to avoid those great temporal evils of poverty and disgrace, of pain and suffering:
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If we would fairly compare the necessity of things, and wisely weigh the concernments of this Life and the other in a just and equal balance, we should be ashamed to misplace our diligence and industry as we do;
If we would fairly compare the necessity of things, and wisely weigh the concernments of this Life and the other in a just and equal balance, we should be ashamed to misplace our diligence and industry as we do;
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When we come to lie upon a Death-bed, if God shall be pleas'd to grant us then so much time and use of our Reason as to be able to recollect our selves, we shall then be convinc'd how great a necessity there was of minding our Souls,
When we come to lie upon a Deathbed, if God shall be pleased to grant us then so much time and use of our Reason as to be able to recollect our selves, we shall then be convinced how great a necessity there was of minding our Souls,
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It is but a very little while before we shall all certainly be of this mind, that the best thing we could have done in this World, was to prepare for the other.
It is but a very little while before we shall all Certainly be of this mind, that the best thing we could have done in this World, was to prepare for the other.
To conclude, This care of Religion and our Souls is a thing so necessary, that in comparison of it we are to neglect the very necessaries of Life. So our Lord teacheth us.
To conclude, This care of Religion and our Souls is a thing so necessary, that in comparison of it we Are to neglect the very necessaries of Life. So our Lord Teaches us.
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Take no thought saying, what shall we eat? or what shall we drink? or wherewithal shall we be cloathed? But seek ye first the Kingdom of God and his righteousness.
Take no Thought saying, what shall we eat? or what shall we drink? or wherewithal shall we be clothed? But seek you First the Kingdom of God and his righteousness.
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This our Saviour signifies to us by denying the Disciple, whom he had call'd to follow him, leave to go and bury his Father, Let the dead, says he, bury their dead, but do thou follow me.
This our Saviour signifies to us by denying the Disciple, whom he had called to follow him, leave to go and bury his Father, Let the dead, Says he, bury their dead, but do thou follow me.
There is one thing needful, and that is the business of Religion and the care of our immortal Souls, which whatever else we neglect should be carefully minded and regarded by every one of us.
There is one thing needful, and that is the business of Religion and the care of our immortal Souls, which whatever Else we neglect should be carefully minded and regarded by every one of us.
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AMong all the arguments to Repentance and a good Life, those have the greatest force and power upon the minds of men, which are fetch'd from another World;
AMong all the Arguments to Repentance and a good Life, those have the greatest force and power upon the minds of men, which Are fetched from Another World;
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And this our Saviour represents to us in a most lively manner, in that prospect which, in the latter part of this Chapter, he gives us of the Judgment of the great Day, namely, that at the end of the World the Son of Man shall come in his glory, with his Holy Angels,
And this our Saviour represents to us in a most lively manner, in that prospect which, in the latter part of this Chapter, he gives us of the Judgement of the great Day, namely, that At the end of the World the Son of Man shall come in his glory, with his Holy Angels,
For I take it for granted, that every one, at first hearing of them, does clearly apprehend the difference between the Righteous and the Wicked, and between endless Happiness and Misery:
For I take it for granted, that every one, At First hearing of them, does clearly apprehend the difference between the Righteous and the Wicked, and between endless Happiness and Misery:
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Because Justice always observes a proportion between Offences and Punishments: but between temporary Sins and eternal Punishments there is no proportion.
Because justice always observes a proportion between Offences and Punishments: but between temporary Sins and Eternal Punishments there is no proportion.
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yet these declarations of Scripture are so to be mollified and understood, as that we may be able to reconcile them with the essential perfections of the Divine nature.
yet these declarations of Scripture Are so to be mollified and understood, as that we may be able to reconcile them with the essential perfections of the Divine nature.
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That God may be justified in his sayings, and appear Righteous when he judgeth. And Secondly, because the belief of the threatnings of God in their utmost extent is of so great moment to a good Life,
That God may be justified in his sayings, and appear Righteous when he Judgeth. And Secondly, Because the belief of the threatenings of God in their utmost extent is of so great moment to a good Life,
namely, in these following Texts, Matth. 18.8. It is better for thee to enter into Life halt and maimed, than having two hands or two feet to be cast into everlasting fire. And Matth. 25.41. Depart ye cursed into everlasting fire, prepared for the Devil and his Angels.
namely, in these following Texts, Matthew 18.8. It is better for thee to enter into Life halt and maimed, than having two hands or two feet to be cast into everlasting fire. And Matthew 25.41. Depart you cursed into everlasting fire, prepared for the devil and his Angels.
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and the fire is not quenched. And 2 Thes. 1.9. speaking of them that know not God and obey not the Gospel of his Son, it is said of them, who shall be punish'd with everlasting destruction.
and the fire is not quenched. And 2 Thebes 1.9. speaking of them that know not God and obey not the Gospel of his Son, it is said of them, who shall be punished with everlasting destruction.
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I know very well that great endeavour hath been us'd to avoid the force of these Texts, by shewing that the words, for ever and everlasting, are frequently us'd in Scripture in a more limited sense, only for a long duration and continuance.
I know very well that great endeavour hath been used to avoid the force of these Texts, by showing that the words, for ever and everlasting, Are frequently used in Scripture in a more limited sense, only for a long duration and Continuance.
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And in the Epistle of St. Jude, verse 7th. The Cities of Sodom and Gomorrah are said to be set forth for an example, suffering the vengeance of eternal fire, that is, of a fire that was not extinguish'd till those Cities were utterly consumed.
And in the Epistle of Saint U^de, verse 7th. The Cities of Sodom and Gomorrah Are said to be Set forth for an Exampl, suffering the vengeance of Eternal fire, that is, of a fire that was not extinguished till those Cities were utterly consumed.
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And therefore to clear the meaning of the forementioned Texts. First, I shall readily grant, that the words, for ever and everlasting, do not always in Scripture signify an endless duration;
And Therefore to clear the meaning of the forementioned Texts. First, I shall readily grant, that the words, for ever and everlasting, do not always in Scripture signify an endless duration;
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But then, Secondly, it cannot be denied on the other hand, that these words are often in Scripture used in a larger sense and so as necessarily to signify an interminable and endless duration.
But then, Secondly, it cannot be denied on the other hand, that these words Are often in Scripture used in a larger sense and so as necessarily to signify an interminable and endless duration.
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Both, because if God had intended to have told us that the punishment of wicked men shall have no end, the Languages wherein the Scriptures are written do hardly afford fuller and more certain words,
Both, Because if God had intended to have told us that the punishment of wicked men shall have no end, the Languages wherein the Scriptures Are written doe hardly afford fuller and more certain words,
And likewise, which is almost a peremptory decision of the thing, because the duration of the punishment of wicked men is in the very same sentence express'd by the very same word which is us'd for the duration of the happiness of the righteous:
And likewise, which is almost a peremptory decision of the thing, Because the duration of the punishment of wicked men is in the very same sentence expressed by the very same word which is used for the duration of the happiness of the righteous:
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but to our Saviour 's express assertion, that some shall be beaten with many stripes and some with fewer, and that it shall be more tolerable for some in the day of judgment than for others.
but to our Saviour is express assertion, that Some shall be beaten with many stripes and Some with fewer, and that it shall be more tolerable for Some in the day of judgement than for Others.
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Besides, that by the same reason that the least sin that is committed against God may be said to be infinite because of its object, the least punishment that is inflicted by God may be said to be infinite because of its Author;
Beside, that by the same reason that the least since that is committed against God may be said to be infinite Because of its Object, the least punishment that is inflicted by God may be said to be infinite Because of its Author;
And the reason of this is evident, because if it were once declar'd that no man should suffer longer for any Crime than according to the proportion of the time in which it was committed, the consequence of this would be that sinners would be better husbands of their time and sin so much the faster, that they might have the greater bargain of it,
And the reason of this is evident, Because if it were once declared that no man should suffer longer for any Crime than according to the proportion of the time in which it was committed, the consequence of this would be that Sinners would be better Husbands of their time and since so much the faster, that they might have the greater bargain of it,
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Besides, that whoever considers how ineffectual the threatning even of eternal torments is to the greatest part of sinners, will soon be satisfy'd that a less penalty than that of eternal sufferings would to the far greatest part of mankind have been in all probability of little or no force.
Beside, that whoever considers how ineffectual the threatening even of Eternal torments is to the greatest part of Sinners, will soon be satisfied that a less penalty than that of Eternal sufferings would to the Far greatest part of mankind have been in all probability of little or no force.
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And consequently, to secure his Law from violation, he may beforehand threaten what penalties he thinks fit and necessary to deterr men from the Transgression of it.
And consequently, to secure his Law from violation, he may beforehand threaten what penalties he thinks fit and necessary to deter men from the Transgression of it.
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He that threatens keeps the right of punishing in his own hand and is not obliged to execute what he hath threatned any further than the reasons and ends of Government do require:
He that threatens keeps the right of punishing in his own hand and is not obliged to execute what he hath threatened any further than the Reasons and ends of Government do require:
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Nor is this any impeachment of God's truth and faithfulness, any more than it is esteem'd among men a piece of falshood not to do what they have threatned.
Nor is this any impeachment of God's truth and faithfulness, any more than it is esteemed among men a piece of falsehood not to do what they have threatened.
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and for all Jonah was so touch'd in honour that he had rather have dyed himself than that Niniveh should not have been destroy'd, only to have verifi'd his message.
and for all Jonah was so touched in honour that he had rather have died himself than that Nineveh should not have been destroyed, only to have verified his message.
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and consequently the Oath of God concerning the rebellious Israelites, when he sware in his wrath that they should not enter into his rest, that is, into the Land of Canaan, doth equally oblige Him to execute his threatning upon all impenitent Sinners under the Gospel, that they shall never enter into the Kingdom of God.
and consequently the Oath of God Concerning the rebellious Israelites, when he sware in his wrath that they should not enter into his rest, that is, into the Land of Canaan, does equally oblige Him to execute his threatening upon all impenitent Sinners under the Gospel, that they shall never enter into the Kingdom of God.
which if we attend to the plain words of it, beyond which threatnings are never to be stretch'd, doth not seem to reach any further than to the exclusion of impenitent Sinners out of Heaven and their falling finally short of the Rest and Happiness of the Righteous:
which if we attend to the plain words of it, beyond which threatenings Are never to be stretched, does not seem to reach any further than to the exclusion of impenitent Sinners out of Heaven and their falling finally short of the Rest and Happiness of the Righteous:
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yet we are to consider, that both the tenour of the Sentence which our Blessed Saviour hath assur'd us will be pass'd upon them at the Judgment of the Great Day, Depart ye cursed into everlasting fire ;
yet we Are to Consider, that both the tenor of the Sentence which our Blessed Saviour hath assured us will be passed upon them At the Judgement of the Great Day, Depart you cursed into everlasting fire;
and likewise this Declaration in the Text, that the Wicked shall go away into everlasting punishment, though they do not restrain God from doing what he pleases,
and likewise this Declaration in the Text, that the Wicked shall go away into everlasting punishment, though they do not restrain God from doing what he Pleases,
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And that is this, That the words death and destruction and perishing, whereby the punishment of wicked men in the other World is most frequently express'd in Scripture, do most properly import annihilation and an utter end of Being;
And that is this, That the words death and destruction and perishing, whereby the punishment of wicked men in the other World is most frequently expressed in Scripture, do most properly import annihilation and an utter end of Being;
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To this I answer, that these words, and those which answer them in other Languages, are often, both in Scripture and other Authors, used to signify a state of great misery and suffering, without the utter extinction of the miserable.
To this I answer, that these words, and those which answer them in other Languages, Are often, both in Scripture and other Authors, used to signify a state of great misery and suffering, without the utter extinction of the miserable.
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As in that known passage in Tiberius his Letter to the Roman Senate, Let all the Gods and Goddesses, saith he, destroy me worse than at this very time I feel my self to perish, &c. in which Saying, the words, destroy and perish, are both of them us'd to express the miserable anguish and torment which at that time he felt in his mind,
As in that known passage in Tiberius his letter to the Roman Senate, Let all the God's and Goddesses, Says he, destroy me Worse than At this very time I feel my self to perish, etc. in which Saying, the words, destroy and perish, Are both of them used to express the miserable anguish and torment which At that time he felt in his mind,
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And for this reason the punishment of wicked men after the Day of Judgment is in the Book of the Revelation so frequently and fitly call'd the second death. And the Lake of fire, into which the wicked shall be cast to be tormented in it, is expresly call'd the second death.
And for this reason the punishment of wicked men After the Day of Judgement is in the Book of the Revelation so frequently and fitly called the second death. And the Lake of fire, into which the wicked shall be cast to be tormented in it, is expressly called the second death.
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But besides this, they that argue from the force of these words, that the punishment of wicked men in the other world shall be nothing else but an utter end of their Being, do necessarily fall into two great inconveniencies.
But beside this, they that argue from the force of these words, that the punishment of wicked men in the other world shall be nothing Else but an utter end of their Being, do necessarily fallen into two great inconveniences.
For if the second death, and to be destroy'd, and to perish, signify nothing else but the Annihilation of Sinners and an utter extinction of their Being;
For if the second death, and to be destroyed, and to perish, signify nothing Else but the Annihilation of Sinners and an utter extinction of their Being;
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and if this be all the effect of that dreadful Sentence which shall be pass'd upon them at the Day of Judgment, then the Fire of Hell is quench'd all at once,
and if this be all the Effect of that dreadful Sentence which shall be passed upon them At the Day of Judgement, then the Fire of Hell is quenched all At once,
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And particularly our Blessed Saviour, describing the lamentable state of the damned in Hell, expresly says that there shall be weeping and wailing and gnashing of teeth ;
And particularly our Blessed Saviour, describing the lamentable state of the damned in Hell, expressly Says that there shall be weeping and wailing and gnashing of teeth;
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then the punishment of all Sinners must of necessity be equal, because there are no degrees of Annihilation or not-being. But this also is most directly contrary to Scripture, as I have already shewn.
then the punishment of all Sinners must of necessity be equal, Because there Are no Degrees of Annihilation or not-being. But this also is most directly contrary to Scripture, as I have already shown.
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and after that they believe that there shall be an utter end of their Being. But then they must not argue this from the force of the Words before mentioned,
and After that they believe that there shall be an utter end of their Being. But then they must not argue this from the force of the Words before mentioned,
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And if that be not true, as I have plainly shewn that it is not, I do not see from what other words or expressions in Scripture they can find the least ground for this Opinion, that the torment of wicked men shall at last end in their Annihilation. And yet admitting all this,
And if that be not true, as I have plainly shown that it is not, I do not see from what other words or expressions in Scripture they can find the least ground for this Opinion, that the torment of wicked men shall At last end in their Annihilation. And yet admitting all this,
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for which I think there is no ground at all in Scripture, I cannot see what great comfort Sinners can take in the thought of a tedious time of terrible torment, ending at last in Annihilation and the utter extinction of their Beings.
for which I think there is no ground At all in Scripture, I cannot see what great Comfort Sinners can take in the Thought of a tedious time of terrible torment, ending At last in Annihilation and the utter extinction of their Beings.
Fourthly, Let it be consider'd likewise, that when it is is so very plain that God hath threatned eternal misery to impenitent Sinners, all the prudence in the World obliges men to believe that he is in good earnest and will execute these threatnings upon them,
Fourthly, Let it be considered likewise, that when it is is so very plain that God hath threatened Eternal misery to impenitent Sinners, all the prudence in the World obliges men to believe that he is in good earnest and will execute these threatenings upon them,
Fifth and last place, That if we suppose that God did intend that his threatnings should have their effect to deterr men from the breach of his Laws, it cannot be imagin'd that in the same Revelation which declares these threatnings any intimation should be given of the abatement or non-execution of them.
Fifth and last place, That if we suppose that God did intend that his threatenings should have their Effect to deter men from the breach of his Laws, it cannot be imagined that in the same Revelation which declares these threatenings any intimation should be given of the abatement or nonexecution of them.
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if notwithstanding a plain and express threatning of the vengeance of eternal fire, we still go on to treasure up to our selves wrath against the day of wrath,
if notwithstanding a plain and express threatening of the vengeance of Eternal fire, we still go on to treasure up to our selves wrath against the day of wrath,
and that He will certainly so manage things at the Judgment of the Great Day, as to be justified in his sayings, and to be righteous when we are judged.
and that He will Certainly so manage things At the Judgement of the Great Day, as to be justified in his sayings, and to be righteous when we Are judged.
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and if it be any-wise inconsistent either with Righteousness or Goodness, which He knows much better than we do, to make Sinners miserable for ever, that He will not do it;
and if it be anywise inconsistent either with Righteousness or goodness, which He knows much better than we do, to make Sinners miserable for ever, that He will not do it;
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and that nothing will more justify the infliction of eternal Torments, than the foolish presumption of Sinners in venturing upon them, notwithstanding such plain and terrible Threatnings.
and that nothing will more justify the infliction of Eternal Torments, than the foolish presumption of Sinners in venturing upon them, notwithstanding such plain and terrible Threatenings.
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and with all possible care to endeavour the prevention of that misery which is so terribly severe, that at present we can hardly tell how to reconcile it with the Justice and Goodness of God.
and with all possible care to endeavour the prevention of that misery which is so terribly severe, that At present we can hardly tell how to reconcile it with the justice and goodness of God.
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So that here is all imaginable care taken to prevent our miscarriage, and all the assurance that the God of Truth can give us of his unwillingness to bring this misery upon us.
So that Here is all imaginable care taken to prevent our miscarriage, and all the assurance that the God of Truth can give us of his unwillingness to bring this misery upon us.
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And therefore, whatever we suffer, we do but inherit our own choice, and have no reason to complain of God, who hath set before us Life and Death, eternal Happiness and Misery,
And Therefore, whatever we suffer, we do but inherit our own choice, and have no reason to complain of God, who hath Set before us Life and Death, Eternal Happiness and Misery,
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And if, after all this, we will obstinately refuse this happiness, and wilfully run upon this Misery, Wo unto us! for we have rewarded evil to our selves.
And if, After all this, we will obstinately refuse this happiness, and wilfully run upon this Misery, Woe unto us! for we have rewarded evil to our selves.
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nor a temporal Death, to get above the dread whereof should not methinks be difficult to us, were it not for the bitter and terrible consequences of it:
nor a temporal Death, to get above the dread whereof should not methinks be difficult to us, were it not for the bitter and terrible consequences of it:
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Now, considering in what terms the Threatnings of the Gospel are express'd, we have all the reason in the world to believe that the Punishment of Sinners in another world will be everlasting.
Now, considering in what terms the Threatenings of the Gospel Are expressed, we have all the reason in the world to believe that the Punishment of Sinners in Another world will be everlasting.
And if this should happen to be true, good God! how feeble, how cold a comfort is this? Where is the Reason and Understanding of Men, to make this their last Refuge and Hope;
And if this should happen to be true, good God! how feeble, how cold a Comfort is this? Where is the Reason and Understanding of Men, to make this their last Refuge and Hope;
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and beyond all patience, for God knows how many Ages? Have all the workers of iniquity no knowledge? No right sense and judgment of things? No consideration and care of themselves, no concernment for their own lasting Interest and Happiness?
and beyond all patience, for God knows how many Ages? Have all the workers of iniquity no knowledge? No right sense and judgement of things? No consideration and care of themselves, not concernment for their own lasting Interest and Happiness?
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I can very hardly persuade my self, that so wise and learned a man as Origen was, should be positive in an Opinion for which there can be no certain ground in Reason, especially for the punctual and precise term of a thousand years;
I can very hardly persuade my self, that so wise and learned a man as Origen was, should be positive in an Opinion for which there can be no certain ground in Reason, especially for the punctual and precise term of a thousand Years;
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Put it which way we will, especially if we put it at the worst, as in all prudence we ought to do, it is by all possible means to be provided against:
Put it which weigh we will, especially if we put it At the worst, as in all prudence we ought to do, it is by all possible means to be provided against:
And now give me leave to ask You, as St. Paul did King Agrippa, Do you believe the Scr•ptures? And I hope I may answer for you my self as he did for Agrippa, I know you do believe them.
And now give me leave to ask You, as Saint Paul did King Agrippa, Do you believe the Scr•ptures? And I hope I may answer for you my self as he did for Agrippa, I know you do believe them.
And yet when we consider how most men live, is it credible that they do firmly believe this plain Declaration of our Saviour and our Judge, That the wicked shall go away into everlasting Punishment,
And yet when we Consider how most men live, is it credible that they do firmly believe this plain Declaration of our Saviour and our Judge, That the wicked shall go away into everlasting Punishment,
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and lay it to heart? So that if we have a mind to reconcile our belief with our Actions, we must either alter our Bible and our Creed, or we must change our Lives.
and lay it to heart? So that if we have a mind to reconcile our belief with our Actions, we must either altar our bible and our Creed, or we must change our Lives.
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and for the shadow of a short and imperfect happiness in this life, be willing to run the hazard of being really and eternally miserable in the next World?
and for the shadow of a short and imperfect happiness in this life, be willing to run the hazard of being really and eternally miserable in the next World?
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Because they bid us so infinitely to our loss, when they offer us the enjoyment of a short Pleasure, upon so very hard and unequal a condition as that of being miserable for ever.
Because they bid us so infinitely to our loss, when they offer us the enjoyment of a short Pleasure, upon so very hard and unequal a condition as that of being miserable for ever.
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The eternal Rewards and Punishments of another Life, which are the great Sanction and Security of God's Laws, one would think should be a sufficient weight to cast the Scales against any Pleasure,
The Eternal Rewards and Punishments of Another Life, which Are the great Sanction and Security of God's Laws, one would think should be a sufficient weight to cast the Scales against any Pleasure,
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whilst so great a danger hangs over their heads, and they have taken no tolerable care to prevent it? If we have any true and just sense of this danger, we cannot fail to shew that we have it, by making haste to escape it,
while so great a danger hangs over their Heads, and they have taken no tolerable care to prevent it? If we have any true and just sense of this danger, we cannot fail to show that we have it, by making haste to escape it,
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How shall we then be confounded, to find the truth and reality of those things which we will not now be persuaded to believe? And how shall we then wish, that we had believed the terrors of the Lord ;
How shall we then be confounded, to find the truth and reality of those things which we will not now be persuaded to believe? And how shall we then wish, that we had believed the terrors of the Lord;
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And that for this very end and purpose, our most Gracious and Merciful God hath so clearly revealed these things to us, not with a desire to bring them upon us,
And that for this very end and purpose, our most Gracious and Merciful God hath so clearly revealed these things to us, not with a desire to bring them upon us,
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and pull not upon your selves destruction with the works of your own hands. For God made not death, neither hath he pleasure in the destruction of the Living:
and pull not upon your selves destruction with the works of your own hands. For God made not death, neither hath he pleasure in the destruction of the Living:
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Which that none of us may do, God of his infinite Goodness grant, for his Mercies sake in Jesus Christ: To whom, with Thee, O Father, and the Holy Ghost, be all Honour and Glory, Dominion and Power, Thanksgiving and Praise, both now and for ever. Amen.
Which that none of us may do, God of his infinite goodness grant, for his mercies sake in jesus christ: To whom, with Thee, Oh Father, and the Holy Ghost, be all Honour and Glory, Dominion and Power, Thanksgiving and Praise, both now and for ever. Amen.
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Success not always answerable to the probability of Second Causes. Ecclesiastes IX. 11. I returned, and saw under the sun, that the race is not to the swift,
Success not always answerable to the probability of Second Causes. Ecclesiastes IX. 11. I returned, and saw under the sun, that the raze is not to the swift,
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and a constant dependance upon him, as the great Governor of the World, and the wise disposer of all the affairs and concernments of the children of men:
and a constant dependence upon him, as the great Governor of the World, and the wise disposer of all the affairs and concernments of the children of men:
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And nothing can be a greater argument of Providence, than that there is such an order of Causes laid in Nature, that in ordinary course every thing does usually attain its end;
And nothing can be a greater argument of Providence, than that there is such an order of Causes laid in Nature, that in ordinary course every thing does usually attain its end;
that though they generally happen according to the probability of Second Causes, yet sometimes they fall out quite otherwise, I returned, and saw under the sun, that the race is not to the swift,
that though they generally happen according to the probability of Second Causes, yet sometime they fallen out quite otherwise, I returned, and saw under the sun, that the raze is not to the swift,
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Not considering, that though prudent care and diligence will not always do the business, yet there is nothing to be done without them, in the ordinary course of things;
Not considering, that though prudent care and diligence will not always do the business, yet there is nothing to be done without them, in the ordinary course of things;
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And therefore, rejecting this lazy Principle, he counsels men, whatever they propose to themselves, to be very diligent and vigorous in the use of proper means for the attainment of it;
And Therefore, rejecting this lazy Principle, he Counsels men, whatever they propose to themselves, to be very diligent and vigorous in the use of proper means for the attainment of it;
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that they who manage their affairs with great wisdom and industry, are apt to presume and reckon upon the certain success of them, without taking into consideration that which in all human affairs is most considerable, the favour and blessing of that almighty and wise Providence which rules the World;
that they who manage their affairs with great Wisdom and industry, Are apt to presume and reckon upon the certain success of them, without taking into consideration that which in all human affairs is most considerable, the favour and blessing of that almighty and wise Providence which rules the World;
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This the Chaldee Paraphrast does understand with relation to warlike affairs, I beheld, says he, and saw, that they who are swift as eagles do not always escape in the day of battel.
This the Chaldee Paraphrast does understand with Relation to warlike affairs, I beheld, Says he, and saw, that they who Are swift as Eagles do not always escape in the day of battle.
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But I chuse rather to understand the Words in their more obvious sense, that in a Race many things may happen to hinder him that is swiftest from winning it.
But I choose rather to understand the Words in their more obvious sense, that in a Raze many things may happen to hinder him that is swiftest from winning it.
Nor yet riches to men of understanding, for so some Interpreters translate the Words, Neque industriis divitias esse, that those who take most pains do not always get the greatest estates.
Nor yet riches to men of understanding, for so Some Interpreters translate the Words, Neque industriis Riches esse, that those who take most pains do not always get the greatest estates.
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Others interpret these Words more generally, Neque peritorum artificum esse gratiam, that those who excel most in their several Arts and Professions do not always meet with fuitable encouragement:
Others interpret these Words more generally, Neque peritorum artificum esse gratiam, that those who excel most in their several Arts and Professions do not always meet with fuitable encouragement:
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But because the Word, which is here render'd favour, is so frequently us'd by Solomon for the favour of Princes, the former sense seems to be more easy and natural.
But Because the Word, which is Here rendered favour, is so frequently used by Solomon for the favour of Princes, the former sense seems to be more easy and natural.
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and defeats the swift, and the strong, and the learned, and the industrious, and them that are best vers'd in men and business, of their several ends and designs.
and defeats the swift, and the strong, and the learned, and the Industria, and them that Are best versed in men and business, of their several ends and designs.
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And that an unlearned man, in comparison, by favour, or friends, or by some happy chance of setting out to the best advantage the little learning he has,
And that an unlearned man, in comparison, by favour, or Friends, or by Some happy chance of setting out to the best advantage the little learning he has,
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as the designing Man who hath been laying trains to blow up his Rivals, and waiting opportunities all his days to worm others out and to skrew himself in, shall never be able to attain.
as the designing Man who hath been laying trains to blow up his Rivals, and waiting opportunities all his days to worm Others out and to Screw himself in, shall never be able to attain.
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but there is a secret Providence which governs and over-rules all things, and does, when it pleases, interpose to defeat the most hopeful and probable designs.
but there is a secret Providence which governs and overrules all things, and does, when it Pleases, interpose to defeat the most hopeful and probable designs.
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Secondly, I shall give some reason and account of this, why the Providence of God doth sometimes interpose to hinder and defeat the most probable designs.
Secondly, I shall give Some reason and account of this, why the Providence of God does sometime interpose to hinder and defeat the most probable designs.
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but there is a secret Providence which overrules and governs all events, and does, when it pleases, interpose to defeat the most probable and hopeful designs.
but there is a secret Providence which overrules and governs all events, and does, when it Pleases, interpose to defeat the most probable and hopeful designs.
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This is the general Conclusion which Solomon proves by this Induction of particulars in the Text. And he instanceth in the most probable means for the compassing of the several ends which most men in this World propose to themselves.
This is the general Conclusion which Solomon Proves by this Induction of particulars in the Text. And he Instanceth in the most probable means for the compassing of the several ends which most men in this World propose to themselves.
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And the great darlings of mankind are Victory, Riches, and Honour: I do not mention Pleasure, because that seems rather to result from the use and enjoyment of the other.
And the great darlings of mankind Are Victory, Riches, and Honour: I do not mention Pleasure, Because that seems rather to result from the use and enjoyment of the other.
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Now if a man design Victory, what more probable means to overcome in a Race than swiftness? What more likely to prevail in War than strength? If a man aim at Riches, what more proper to raise an Estate than understanding and industry? If a man aspire to Honour, what more likely to prefer him to the King's favour and service than dexterity and skill in business? And yet experience shews that these means,
Now if a man Design Victory, what more probable means to overcome in a Raze than swiftness? What more likely to prevail in War than strength? If a man aim At Riches, what more proper to raise an Estate than understanding and industry? If a man aspire to Honour, what more likely to prefer him to the King's favour and service than dexterity and skill in business? And yet experience shows that these means,
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Now there are five things more especially, which do eminently qualify a man for any undertaking; expedition and quickness of dispatch; strength and force; providence and forecast; diligence and industry;
Now there Are five things more especially, which do eminently qualify a man for any undertaking; expedition and quickness of dispatch; strength and force; providence and forecast; diligence and industry;
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And some think that Solomon did intend to represent these several qualities by the several instances in the Text. The Race is not to the swift, that is, men of the greatest expedition and dispatch do not always succeed:
And Some think that Solomon did intend to represent these several qualities by the several instances in the Text. The Raze is not to the swift, that is, men of the greatest expedition and dispatch do not always succeed:
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And what else can that be imagin'd to be, but the secret and over-ruling Providence of Almighty God? when we can find no other, we are very unreasonable if we will not admit this to be the Cause of such extraordinary events,
And what Else can that be imagined to be, but the secret and overruling Providence of Almighty God? when we can find no other, we Are very unreasonable if we will not admit this to be the Cause of such extraordinary events,
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I might be large upon every one of these Instances in the Text, and illustrate them by pat and lively Examples both out of Scripture and other Histories.
I might be large upon every one of these Instances in the Text, and illustrate them by pat and lively Examples both out of Scripture and other Histories.
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If we understand this literally, it is obvious to every man to imagine a great many accidents in a Race, which may snatch Victory from the swiftest runner.
If we understand this literally, it is obvious to every man to imagine a great many accidents in a Raze, which may snatch Victory from the swiftest runner.
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of this Asahel is an eminent Instance, who though he was, as the Scripture tells us, light of foot as a wild Roe, yet did he not escape the spear of Abner. It seems that among the Ancients, swiftness was look'd upon as a great qualification in a Warriour, both because it serves for a sudden assault and onset,
of this Ashahel is an eminent Instance, who though he was, as the Scripture tells us, Light of foot as a wild Roe, yet did he not escape the spear of Abner. It seems that among the Ancients, swiftness was looked upon as a great qualification in a Warrior, both Because it serves for a sudden assault and onset,
it is obvious to every man's observation, that an ordinary capacity and understanding does usually lie more level to the business of a common Trade and Profession,
it is obvious to every Man's observation, that an ordinary capacity and understanding does usually lie more level to the business of a Common Trade and Profession,
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and because they are perpetually intent upon one thing, and mind but one business, from which their thoughts never straggle into vain and useless enquiries after knowledge, or news, or publick affairs;
and Because they Are perpetually intent upon one thing, and mind but one business, from which their thoughts never straggle into vain and useless Enquiries After knowledge, or news, or public affairs;
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and who, by long experience, and an universal intelligence, and communicated observations, have reduced humane affairs, at least as they think, to a certain Art and Method,
and who, by long experience, and an universal intelligence, and communicated observations, have reduced humane affairs, At least as they think, to a certain Art and Method,
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I believe you all guess before-hand whom I mean, even the honest Jesuits: And yet these men of so much art and skill have met with as many checks and disappointments,
I believe you all guess beforehand whom I mean, even the honest Jesuits: And yet these men of so much art and skill have met with as many Checks and disappointments,
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They have been discountenanc'd by almost all Princes and States, and, one time or other, banish'd out of most of the Courts and Countries of Europe. And it is no small argument of the Divine Providence, that so much cunning hath met with so little countenance and success;
They have been discountenanced by almost all Princes and States, and, one time or other, banished out of most of the Courts and Countries of Europe. And it is no small argument of the Divine Providence, that so much cunning hath met with so little countenance and success;
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But I promis'd only to mention these, and to insist upon the second Instance in the Text, I return'd, and saw under the Sun, that the battel is not to the strong, to the Gibborim, the Gyants, for so the Hebrew word signifies;
But I promised only to mention these, and to insist upon the second Instance in the Text, I returned, and saw under the Sun, that the battle is not to the strong, to the Gibborim, the Giants, for so the Hebrew word signifies;
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in which Solomon might possibly have respect to the history of the Israelites subduing the Canaanites, a People of great strength and stature, among whom were the Gyants, the sons of Anak:
in which Solomon might possibly have respect to the history of the Israelites subduing the Canaanites, a People of great strength and stature, among whom were the Giants, the Sons of Anak:
or more probably, to the famous encounter of his Father David with the great Goliah: But however that be, the Scripture is full of Examples to this purpose;
or more probably, to the famous encounter of his Father David with the great Goliath: But however that be, the Scripture is full of Examples to this purpose;
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And such was the destruction of the proud King of Assyria 's Army by an Angel, who slew an hundred and fourscore and five thousand of them in one night.
And such was the destruction of the proud King of Assyria is Army by an Angel, who slew an hundred and fourscore and five thousand of them in one night.
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This made David so frequently to acknowledge the Providence of God, especially in the affairs of War. There is no King saved by the multitude of an Host,
This made David so frequently to acknowledge the Providence of God, especially in the affairs of War. There is no King saved by the multitude of an Host,
Jonathan and his Armour-bearer, by climbing up a Rock, and coming suddenly on the back of the Philistines Camp, struck them with such a terror as put their whole Army to flight.
Johnathan and his Armour-bearer, by climbing up a Rock, and coming suddenly on the back of the philistines Camp, struck them with such a terror as put their Whole Army to flight.
King Asa, with a much inferior number, defeated that huge Ethiopian Army which consisted of a Million. And how was Xerxes his mighty Army overthrown, almost by a handful of Grecians? And, to come nearer our selves,
King Asa, with a much inferior number, defeated that huge Ethiopian Army which consisted of a Million. And how was Xerxes his mighty Army overthrown, almost by a handful of Greeks? And, to come nearer our selves,
how was that formidable Fleet of the Spaniards, which they presumptuously called invincible, shatter'd and broken in pieces, chiefly by the Winds and the Sea? So many accidents are there, especially in War, whereby the Divine Providence doth sometimes interpose and give Victory to the weaker side.
how was that formidable Fleet of the Spanish, which they presumptuously called invincible, shattered and broken in Pieces, chiefly by the Winds and the Sea? So many accidents Are there, especially in War, whereby the Divine Providence does sometime interpose and give Victory to the Weaker side.
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by which the wiser among them did understand the Divine Providence. Plutarch, speaking of the Romans, says, that Time and Fortune, the very same with Solomon 's Time and Chance here in the Text, did lay the foundation of their Greatness, by which he ascribes their success to a remarkable Providence of God concurring with several happy Opportunities.
by which the Wiser among them did understand the Divine Providence. Plutarch, speaking of the Roman, Says, that Time and Fortune, the very same with Solomon is Time and Chance Here in the Text, did lay the Foundation of their Greatness, by which he ascribes their success to a remarkable Providence of God concurring with several happy Opportunities.
And Livy, their great Historian, hath this remarkable Observation, That in all human affairs, especially in matters of War, Fortune hath a mighty stroke.
And Livy, their great Historian, hath this remarkable Observation, That in all human affairs, especially in matters of War, Fortune hath a mighty stroke.
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signifying hereby, that they did ascribe their success infinitely more to the Providence of God, than to their own Courage and Conduct. I proceed now, in the
signifying hereby, that they did ascribe their success infinitely more to the Providence of God, than to their own Courage and Conduct. I proceed now, in the
Second place, to give some reason and account of this, Why the Providence of God doth sometimes thus interpose to hinder and defeat the most probable designs of men.
Second place, to give Some reason and account of this, Why the Providence of God does sometime thus interpose to hinder and defeat the most probable designs of men.
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To encourage Industry and Prudence, God generally permits things to their natural course, and to fall out according to the power and probability of second Causes.
To encourage Industry and Prudence, God generally permits things to their natural course, and to fallen out according to the power and probability of second Causes.
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and when they do but a little outstrip others in wisdom or power, in the skill and conduct of humane affairs, they should grow proud and presumptuous, God is pleased sometimes more remarkably to interpose, to hide pride from man, as the expression is in Job ;
and when they do but a little outstrip Others in Wisdom or power, in the skill and conduct of humane affairs, they should grow proud and presumptuous, God is pleased sometime more remarkably to interpose, to hide pride from man, as the expression is in Job;
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For all application to God by Prayer doth evidently suppose, that the Providence of God does frequently interpose, to over-rule events besides and beyond the natural and ordinary course of things,
For all application to God by Prayer does evidently suppose, that the Providence of God does frequently interpose, to overrule events beside and beyond the natural and ordinary course of things,
Third and last place, to make some Inferences suitable to the Occasion of this Day, from what hath been said upon this Argument: And they shall be these.
Third and last place, to make Some Inferences suitable to the Occasion of this Day, from what hath been said upon this Argument: And they shall be these.
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If men would but take a view of what hath happen'd to them in the course of a long Life, I believe most of us would see reason to acknowledge, that our prosperity and success in any kind hath depended more upon happy opportunities;
If men would but take a view of what hath happened to them in the course of a long Life, I believe most of us would see reason to acknowledge, that our Prosperity and success in any kind hath depended more upon happy opportunities;
There is no Principle that ought more firmly to be believed by us than this, That to live under a constant sense and awe of Almighty God, to depend upon his Providence,
There is no Principle that ought more firmly to be believed by us than this, That to live under a constant sense and awe of Almighty God, to depend upon his Providence,
and to seek his favour and blessing upon all our designs, being fearful to offend Him and careful to please Him, is a much nearer and surer way to success,
and to seek his favour and blessing upon all our designs, being fearful to offend Him and careful to please Him, is a much nearer and Surer Way to success,
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And therefore at such a time, more especially, when we are going to War, or engaged in it, we should break off our sins by repentance and the sincere resolulution of a better course:
And Therefore At such a time, more especially, when we Are going to War, or engaged in it, we should break off our Sins by Repentance and the sincere resolulution of a better course:
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And this is a necessary Caution, not only to those who are personally engaged in the War, that by the favour of God they may have their heads covered in the day of Battel,
And this is a necessary Caution, not only to those who Are personally engaged in the War, that by the favour of God they may have their Heads covered in the day of Battle,
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or if God shall suffer them to fall by the hand of the Enemy, that having made their peace beforehand with Him, they may not only have the comfort of a good Cause,
or if God shall suffer them to fallen by the hand of the Enemy, that having made their peace beforehand with Him, they may not only have the Comfort of a good Cause,
as we all are, not only in regard of our Lives and Estates, but of that which ought to be much dearer to us, our Religion and the freedom of our Consciences;
as we all Are, not only in regard of our Lives and Estates, but of that which ought to be much Dearer to us, our Religion and the freedom of our Consciences;
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else how came any of us into Being, or what do we here? Did we not most assuredly believe that there is a God, that governs the World and super-intends human affairs;
Else how Come any of us into Being, or what do we Here? Did we not most assuredly believe that there is a God, that governs the World and superintends human affairs;
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nor to have any assurance of a better and more durable state of rest and happiness hereafter, is in truth so very melancholy a meditation, that I do not know any consideration in the World that is of force and power enough to support the mind of man under it:
nor to have any assurance of a better and more durable state of rest and happiness hereafter, is in truth so very melancholy a meditation, that I do not know any consideration in the World that is of force and power enough to support the mind of man under it:
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Thirdly and lastly, The Consideration of what hath been said upon this Argument, should keep us from being too sanguine and confident of the most likely designs and undertakings;
Thirdly and lastly, The Consideration of what hath been said upon this Argument, should keep us from being too sanguine and confident of the most likely designs and undertakings;
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because these do not always answer the probability of second Causes and Means; and never less, than when we do with the greatest confidence rely upon them;
Because these do not always answer the probability of second Causes and Means; and never less, than when we do with the greatest confidence rely upon them;
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When we pass God by, and take no notice of Him, but will rely upon our own wisdom and strength, we provoke him to leave us in the hands of our own counsel, and to let us see what weak and foolish Creatures we are:
When we pass God by, and take no notice of Him, but will rely upon our own Wisdom and strength, we provoke him to leave us in the hands of our own counsel, and to let us see what weak and foolish Creatures we Are:
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And here God loves to shew himself, and in an eminent manner to take part with Right and Justice against those mighty Oppressors of the Earth, who like an overflowing flood would bear down all before them:
And Here God loves to show himself, and in an eminent manner to take part with Right and justice against those mighty Oppressors's of the Earth, who like an overflowing flood would bear down all before them:
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And to say to Him, as God once did to the proud King of Assyria: Whom hast thou reproached and blasphemed, and against whom hast thou exalted thy voice,
And to say to Him, as God once did to the proud King of Assyria: Whom hast thou reproached and blasphemed, and against whom hast thou exalted thy voice,
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But more especially, in vindication of his oppressed Truth and Religion, and in the great and signal Deliverances of his Church and People, God is wont to take the conduct of affairs into his own hands,
But more especially, in vindication of his oppressed Truth and Religion, and in the great and signal Deliverances of his Church and People, God is wont to take the conduct of affairs into his own hands,
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He then bids second Causes to stand by, that his own Arm may be seen, and his Salvation may appear: He raiseth the spirits of men above their natural pitch, and giveth power to the faint,
He then bids second Causes to stand by, that his own Arm may be seen, and his Salvation may appear: He Raiseth the spirits of men above their natural pitch, and gives power to the faint,
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and to them that have no might he increaseth strength, as the Prophet expresseth it. Thus hath the Providence of God very visibly appear'd in our late Deliverance;
and to them that have no might he increases strength, as the Prophet Expresses it. Thus hath the Providence of God very visibly appeared in our late Deliverance;
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For which reason their Majesties, in their great Piety and Wisdom, and from a just sense of the Providence of Almighty God, which rules in the Kingdoms of men, have thought fit to set apart this Day for solemn repentance and humiliation:
For which reason their Majesties, in their great Piety and Wisdom, and from a just sense of the Providence of Almighty God, which rules in the Kingdoms of men, have Thought fit to Set apart this Day for solemn Repentance and humiliation:
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and which are of all other our greatest and most dangerous Enemies, may not separate between God and us, and hinder good things from us, and cover us with confusion in the day of our danger and distress:
and which Are of all other our greatest and most dangerous Enemies, may not separate between God and us, and hinder good things from us, and cover us with confusion in the day of our danger and distress:
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and by doing all we can, in our several Places from the highest to the lowest, by the provision of wise and effectual Laws for the discountenancing and suppressing of Profaneness and Vice,
and by doing all we can, in our several Places from the highest to the lowest, by the provision of wise and effectual Laws for the discountenancing and suppressing of Profaneness and Vice,
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and by the careful and due execution of them, and by the more kindly and powerful influence of a good Example, to retrieve the ancient Piety and Virtue of the Nation:
and by the careful and due execution of them, and by the more kindly and powerful influence of a good Exampl, to retrieve the ancient Piety and Virtue of the nation:
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For without this, whatever we may think of the firmness of our present settlement, we cannot long be upon good terms with Almighty God, upon whose favour depends the prosperity and stability of the present and future Times.
For without this, whatever we may think of the firmness of our present settlement, we cannot long be upon good terms with Almighty God, upon whose favour depends the Prosperity and stability of the present and future Times.
And instead of all other arguments to this purpose, I shall only recite to you the plain and perswasive words of God Himself, in which He declares what kind of Fast is acceptable to Him:
And instead of all other Arguments to this purpose, I shall only recite to you the plain and persuasive words of God Himself, in which He declares what kind of Fast is acceptable to Him:
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Is it such a Fast as I have chosen? a Day for a man to afflict his soul? Is it to bow down his head as a bulrush, to spread sackcloth and ashes under him? Wilt thou call this a Fast,
Is it such a Fast as I have chosen? a Day for a man to afflict his soul? Is it to bow down his head as a bulrush, to spread Sackcloth and Ashes under him? Wilt thou call this a Fast,
And the God of Peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting Covenant, make you perfect in every good work to do his Will, working in you that which is well-pleasing in his sight;
And the God of Peace, that brought again from the dead our Lord jesus, that great Shepherd of the sheep, through the blood of the everlasting Covenant, make you perfect in every good work to do his Will, working in you that which is Well-pleasing in his sighed;
The way to prevent the Ruin of a Sinful People. Jeremiah VI. 8. Be thou instructed O Jerusalem, lest my soul depart from thee, lest I make thee desolate, a land not inhabited.
The Way to prevent the Ruin of a Sinful People. Jeremiah VI. 8. Be thou instructed Oh Jerusalem, lest my soul depart from thee, lest I make thee desolate, a land not inhabited.
THese Words are a merciful warning from God to the People of Israel by the Prophet Jeremiah, the last Prophet that God sent to them before their Captivity in Babylon.
THese Words Are a merciful warning from God to the People of Israel by the Prophet Jeremiah, the last Prophet that God sent to them before their Captivity in Babylon.
The time of his Prophecy was of a long continuance, above the space of forty years, viz. from the thirteenth year of King Josiah, to the eleventh year of King Zedekiah, the year in which Jerusalem was taken by Nebuchadnezzar King of Babylon.
The time of his Prophecy was of a long Continuance, above the Molle of forty Years, viz. from the thirteenth year of King Josiah, to the eleventh year of King Zedekiah, the year in which Jerusalem was taken by Nebuchadnezzar King of Babylon.
And this is much the same space of time that God gave warning by our Blessed Saviour and his Apostles to the same People of the Jews concerning their final Destruction.
And this is much the same Molle of time that God gave warning by our Blessed Saviour and his Apostles to the same People of the jews Concerning their final Destruction.
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For it was about forty years after the Prediction of our Saviour concerning it, just before his Death, that the terrible Destruction of Jerusalem and the Jewish Nation was executed upon them by the Romans, or rather chiefly by themselves; as I shall presently shew.
For it was about forty Years After the Prediction of our Saviour Concerning it, just before his Death, that the terrible Destruction of Jerusalem and the Jewish nation was executed upon them by the Roman, or rather chiefly by themselves; as I shall presently show.
Before the universal Deluge which destroyed the whole World ▪ Noah and his Family only excepted, God gave a much longer warning by the preaching of Noah, for the space of an hundred and twenty years. Before the destruction of a particular Nation,
Before the universal Deluge which destroyed the Whole World ▪ Noah and his Family only excepted, God gave a much longer warning by the preaching of Noah, for the Molle of an hundred and twenty Years. Before the destruction of a particular nation,
but that by the terror of his threatnings men may be brought to repentance, and by repentance may prevent the execution of them? For all the while that God by his Prophet threatens ruin and destruction to the People of Israel, he earnestly invites and urges them to repentance, that by this means they might escape the ruin that was denounced against them:
but that by the terror of his threatenings men may be brought to Repentance, and by Repentance may prevent the execution of them? For all the while that God by his Prophet threatens ruin and destruction to the People of Israel, he earnestly invites and urges them to Repentance, that by this means they might escape the ruin that was denounced against them:
This being a condition perpetually implyed in the denunciation of publick judgments, that if a People repent of the evil of their doings God also will repent of the evil which he said he would do unto them,
This being a condition perpetually employed in the denunciation of public Judgments, that if a People Repent of the evil of their doings God also will Repent of the evil which he said he would do unto them,
as he expresly declares chap. 18. vers. 7, 8. At what instant I speak concerning a Nation and concerning a Kingdom, to pluck up and to pull down and to destroy it,
as he expressly declares chap. 18. vers. 7, 8. At what instant I speak Concerning a nation and Concerning a Kingdom, to pluck up and to pull down and to destroy it,
And here in the Text, after God had threaten'd destruction to Jerusalem, because of the overflowing of all manner of wickedness and oppression in the midst of her, he gives her a merciful warning to prevent this ruin and desolation by repentance, vers. 6, 7. Thus hath the Lord of Hosts said, Hew ye down trees,
And Here in the Text, After God had threatened destruction to Jerusalem, Because of the overflowing of all manner of wickedness and oppression in the midst of her, he gives her a merciful warning to prevent this ruin and desolation by Repentance, vers. 6, 7. Thus hath the Lord of Hosts said, Hew you down trees,
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How much rather would he, that they would be instructed and receive correction, and hearken to the things of their peace? But if they will not be persuaded,
How much rather would he, that they would be instructed and receive correction, and harken to the things of their peace? But if they will not be persuaded,
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if no warning will work upon them, his spirit will not always strive with them ; but his soul will at last, though with great unwillingness and reluctancy, depart from them.
if no warning will work upon them, his Spirit will not always strive with them; but his soul will At last, though with great unwillingness and reluctancy, depart from them.
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as we may read in the next verse of that Chapter: And it shall come to pass if they say unto thee, whither shall we go forth? Then shalt thou tell them,
as we may read in the next verse of that Chapter: And it shall come to pass if they say unto thee, whither shall we go forth? Then shalt thou tell them,
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By our obstinate impenitency we harden the heart of God against us, and make him weary of repenting. And when his soul is thus departed from a People, nothing remains but a fearful expectation of ruin.
By our obstinate impenitency we harden the heart of God against us, and make him weary of repenting. And when his soul is thus departed from a People, nothing remains but a fearful expectation of ruin.
First, The infinite goodness and patience of God towards a sinful People, and his great unwillingness to bring ruin and destruction upon them lest my soul depart from thee,
First, The infinite Goodness and patience of God towards a sinful People, and his great unwillingness to bring ruin and destruction upon them lest my soul depart from thee,
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First, I observe the infinite patience and goodness of God towards a sinful People, and his great unwillingness to bring ruin and destruction upon them;
First, I observe the infinite patience and Goodness of God towards a sinful People, and his great unwillingness to bring ruin and destruction upon them;
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for the space of an hundred and twenty years? And did not expire, till he saw that the wickedness of man was grown great upon the earth, and that all flesh had corrupted its way ;
for the Molle of an hundred and twenty Years? And did not expire, till he saw that the wickedness of man was grown great upon the earth, and that all Flesh had corrupted its Way;
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not till it was necessary to drown the World to cleanse it, and to destroy Mankind to reform it, by beginning a new World upon the only righteous Family that was left of all the last generation of the Old. For so God testifies concerning Noah, when he commanded him to enter into the Ark, saying, Come thou and all thy house into the Ark;
not till it was necessary to drown the World to cleanse it, and to destroy Mankind to reform it, by beginning a new World upon the only righteous Family that was left of all the last generation of the Old. For so God Testifies Concerning Noah, when he commanded him to enter into the Ark, saying, Come thou and all thy house into the Ark;
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For when the cry of their sins had reached heaven, and called loud for vengeance to be poured down upon them, to express the wonderful patience of God towards such grievous Sinners,
For when the cry of their Sins had reached heaven, and called loud for vengeance to be poured down upon them, to express the wondered patience of God towards such grievous Sinners,
though nothing is hid from his sight and knowledge, yet he is represented as coming down from Heaven to Earth on purpose to enquire into the truth of things,
though nothing is hid from his sighed and knowledge, yet he is represented as coming down from Heaven to Earth on purpose to inquire into the truth of things,
And when he found things as bad as was possible, yet then was he willing to have come almost to the lowest terms imaginable, that if there had been but ten righteous persons in those wicked Cities, he would not have destroy'd them for the ten's sake.
And when he found things as bad as was possible, yet then was he willing to have come almost to the lowest terms imaginable, that if there had been but ten righteous Persons in those wicked Cities, he would not have destroyed them for the ten's sake.
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What can be imagin'd more slow, and mild, and merciful, than the proceedings of the Divine justice against a sinful People? God is represented in Scripture as taking a long time to make ready his bow, and to whet his glittering sword, before his hand takes hold of vengeance;
What can be imagined more slow, and mild, and merciful, than the proceedings of the Divine Justice against a sinful People? God is represented in Scripture as taking a long time to make ready his bow, and to whet his glittering sword, before his hand Takes hold of vengeance;
Therefore he said, speaking of the People of Israel, that he would destroy them, had not Moses his servant stood in the breach to turn away his wrath, lest he should destroy them.
Therefore he said, speaking of the People of Israel, that he would destroy them, had not Moses his servant stood in the breach to turn away his wrath, lest he should destroy them.
and which he hardly knew how sufficiently to reward, that he was a means of putting a stop to his anger against the People of Israel: Insomuch that the Psalmist tells us that it was accounted to him for righteousness to all generations for evermore.
and which he hardly knew how sufficiently to reward, that he was a means of putting a stop to his anger against the People of Israel: Insomuch that the Psalmist tells us that it was accounted to him for righteousness to all generations for evermore.
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When the People of Israel were seduced into Idolatry and Whoredom by the Daughters of Moab, Phinehas in great zeal stood up and executed judgment upon Zimri and Cozbi in the very act:
When the People of Israel were seduced into Idolatry and Whoredom by the Daughters of Moab, Phinehas in great zeal stood up and executed judgement upon Zimri and Cozbi in the very act:
Hear what God says to Moses concerning this act of Phinehas. The Lord spake unto Moses saying, Phinehas the son of Eleazer, the son of Aaron the Priest, hath turned away my wrath from the Children of Israel, whilst he was zealous for my sake that I consumed them not.
Hear what God Says to Moses Concerning this act of Phinehas. The Lord spoke unto Moses saying, Phinehas the son of Eleazar, the son of Aaron the Priest, hath turned away my wrath from the Children of Israel, while he was zealous for my sake that I consumed them not.
And thus did God from time to time deal with the People of Israel, that great Example of the Old Testament of the merciful methods of the Divine Providence towards a sinful Nation.
And thus did God from time to time deal with the People of Israel, that great Exampl of the Old Testament of the merciful methods of the Divine Providence towards a sinful nation.
and notwithstanding their gross and stupid infidelity and horrible ingratitude to God their Saviour, and all their rebellious murmurings and discontents,
and notwithstanding their gross and stupid infidelity and horrible ingratitude to God their Saviour, and all their rebellious murmurings and discontents,
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notwithstanding their frequent relapses into Idolatry, with what patience did God expect their repentance, and the result of all the merciful messages and warnings given them from time to time by his Prophets,
notwithstanding their frequent relapses into Idolatry, with what patience did God expect their Repentance, and the result of all the merciful messages and Warnings given them from time to time by his prophets,
how long shall vain thoughts lodge within thee? that is, how long wilt thou delude thy self with vain hopes of escaping the judgments of God by any other way than by repentance? And again, O Jerusalem, wilt thou not be made clean? when shall it once be? And chap. 8. ver. 6. says God there, I hearkened and I heard, but they spake not aright;
how long shall vain thoughts lodge within thee? that is, how long wilt thou delude thy self with vain hope's of escaping the Judgments of God by any other Way than by Repentance? And again, Oh Jerusalem, wilt thou not be made clean? when shall it once be? And chap. 8. ver. 6. Says God there, I harkened and I herd, but they spoke not aright;
after the manner of men, waiting with great patience, as one that would have been glad to have heard any penitent word drop from them, to have seen any sign of their repentance and return to a better mind.
After the manner of men, waiting with great patience, as one that would have been glad to have herd any penitent word drop from them, to have seen any Signen of their Repentance and return to a better mind.
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how passionately does God complain of their fickleness and inconstancy? O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud,
how passionately does God complain of their fickleness and inconstancy? Oh Ephraim, what shall I do unto thee? Oh Judah, what shall I do unto thee? for your Goodness is as a morning cloud,
And at last, when nothing would do, with what difficulty and reluctancy does God deliver them up into the hands of their Enemies? How shall I give thee up Ephraim? How shall I deliver thee Judah? How shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me,
And At last, when nothing would do, with what difficulty and reluctancy does God deliver them up into the hands of their Enemies? How shall I give thee up Ephraim? How shall I deliver thee Judah? How shall I make thee as Admah? how shall I Set thee as Zeboim? mine heart is turned within me,
What a conflict is here? what tenderness and yerning of his bowels towards them? He cannot find in his heart to give them up, till he is forced to it by the last necessity.
What a conflict is Here? what tenderness and yearning of his bowels towards them? He cannot find in his heart to give them up, till he is forced to it by the last necessity.
and fill'd up the measure of their sins by crucifying the Lord of Life and Glory, yet how slow was the patience of God in bringing that fatal and final Destruction upon them? Not till after the most merciful warnings given to them, by the Apostles of our Lord and Saviour ;
and filled up the measure of their Sins by crucifying the Lord of Life and Glory, yet how slow was the patience of God in bringing that fatal and final Destruction upon them? Not till After the most merciful Warnings given to them, by the Apostles of our Lord and Saviour;
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not till after the most obstinate impenitency of forty years, under the most powerful means of repentance that any People in the World ever enjoyed. I proceed to the
not till After the most obstinate impenitency of forty Years, under the most powerful means of Repentance that any People in the World ever enjoyed. I proceed to the
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And indeed, as I observ'd before, all the denunciations and threatnings of God to a sinful Nation do carry this tacit condition in them, that if that Nation turn from their evil ways, God will repent of the evil which he thought to do unto them.
And indeed, as I observed before, all the denunciations and threatenings of God to a sinful nation do carry this tacit condition in them, that if that nation turn from their evil ways, God will Repent of the evil which he Thought to do unto them.
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How often would I have gathered thee, says our merciful Lord when he wept over Jerusalem, as a hen gathereth her chickens under her wings, and ye would not;
How often would I have gathered thee, Says our merciful Lord when he wept over Jerusalem, as a hen gathereth her chickens under her wings, and you would not;
When the Prodigal Son in the Parable, after all his riot and lewdness came to himself and resolv'd to return home, his Father seeing him yet afar off coming towards him, came out to meet him,
When the Prodigal Son in the Parable, After all his riot and Lewdness Come to himself and resolved to return home, his Father seeing him yet afar off coming towards him, Come out to meet him,
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and to meet the compassions of such a Father? Who, after we have offended him to the uttermost, is upon the first discovery of our repentance ready to be as kind to us,
and to meet the compassions of such a Father? Who, After we have offended him to the uttermost, is upon the First discovery of our Repentance ready to be as kind to us,
This consideration God urgeth and pleads with his froward Prophet, in behalf of the great City of Niniveh. And shall not I spare that great City of Niniveh, wherein are more than sixscore thousand persons, who cannot discern their right hand from their left? that is,
This consideration God urges and pleads with his froward Prophet, in behalf of the great city of Nineveh. And shall not I spare that great city of Nineveh, wherein Are more than sixscore thousand Persons, who cannot discern their right hand from their left? that is,
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When the People of Israel sought God and enquired early after him, though they did but flatter him with their mouth, and their heart was not right with him, yet the Psalmist tells us, that being full of compassion he forgave their iniquity and destroyed them not ;
When the People of Israel sought God and inquired early After him, though they did but flatter him with their Mouth, and their heart was not right with him, yet the Psalmist tells us, that being full of compassion he forgave their iniquity and destroyed them not;
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yet as soon as he saw their works, and that they turned from their evil ways, and how glad was he to see it? he presently repented of the evil which he had said he would do unto them, and he did it not.
yet as soon as he saw their works, and that they turned from their evil ways, and how glad was he to see it? he presently repented of the evil which he had said he would do unto them, and he did it not.
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but his mercy breaks through all considerations, and rejoiceth against judgment: For he cannot find in his heart to ruin those who by the terror of his judgments will be brought to repentance.
but his mercy breaks through all considerations, and rejoices against judgement: For he cannot find in his heart to ruin those who by the terror of his Judgments will be brought to Repentance.
as was threaten'd to the Jews a little before their final destruction, and executed upon them in the most terrible and amazing manner that ever was from the foundation of the World.
as was threatened to the jews a little before their final destruction, and executed upon them in the most terrible and amazing manner that ever was from the Foundation of the World.
These, as our Blessed Saviour expresses it, were days of vengeance indeed, that all things which were written, that is foretold by Moses and the Prophets concerning the fearful end of this perverse and stiff-neck'd People, might be fulfilled.
These, as our Blessed Saviour Expresses it, were days of vengeance indeed, that all things which were written, that is foretold by Moses and the prophets Concerning the fearful end of this perverse and Stiffnecked People, might be fulfilled.
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though this was spoken to Jerusalem before her Captivity into Babylon, yet because this first Captivity was but a faint Type of her last and final Desolation by the Romans, when God's Soul was indeed departed from Her, and Judea was left desolate, a Land not inhabited:
though this was spoken to Jerusalem before her Captivity into Babylon, yet Because this First Captivity was but a faint Type of her last and final Desolation by the Roman, when God's Soul was indeed departed from Her, and Judea was left desolate, a Land not inhabited:
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That you may see what the fierceness and power of God's Anger is, when he departs from them, and wrath comes upon them to the uttermost, because they would not be instructed and know the time of their visitation.
That you may see what the fierceness and power of God's Anger is, when he departs from them, and wrath comes upon them to the uttermost, Because they would not be instructed and know the time of their Visitation.
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and they were in a far worse condition than a Countrey would be that is forsaken of the Sun and left condemn'd to a perpetual night, in which darkness and disorder, faction and fury do reign and rage;
and they were in a Far Worse condition than a Country would be that is forsaken of the Sun and left condemned to a perpetual night, in which darkness and disorder, faction and fury do Reign and rage;
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And that we might know their Fate, and be instructed by it, God provided and preserv'd a faithful Historian on purpose, who was an Eye witness of all that befel them:
And that we might know their Fate, and be instructed by it, God provided and preserved a faithful Historian on purpose, who was an Eye witness of all that befell them:
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I mean Josephus, who was personally engaged, and was a considerable Commander in the Wars of the Jews with the Romans, before the Siege of Jerusalem: And during the Siege was present in the Roman Camp,
I mean Josephus, who was personally engaged, and was a considerable Commander in the Wars of the jews with the Roman, before the Siege of Jerusalem: And during the Siege was present in the Roman Camp,
In the Preface of that lamentable History he tells us, that all the misfortunes and calamities which the World from the beginning of it had seen, compar'd with this last Calamity of the Jewish Nation, were but slight and inconsiderable.
In the Preface of that lamentable History he tells us, that all the misfortunes and calamities which the World from the beginning of it had seen, compared with this last Calamity of the Jewish nation, were but slight and inconsiderable.
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For when Pompey, about sixty years before our Saviour 's birth, sate down before Jerusalem, he tells us, that the Factions and divisions which they had among themselves were the cause of the taking the City and Temple at that time.
For when Pompey, about sixty Years before our Saviour is birth, sat down before Jerusalem, he tells us, that the Factions and divisions which they had among themselves were the cause of the taking the city and Temple At that time.
And when they rebelled afterwards, that the Heads of their Factions provok'd the Romans, and brought them unwillingly upon them, and at last forced the best natur'd Prince in the World Titus Vespasian to that severity which he most earnestly desired by all means to have prevented.
And when they rebelled afterwards, that the Heads of their Factions provoked the Roman, and brought them unwillingly upon them, and At last forced the best natured Prince in the World Titus Vespasian to that severity which he most earnestly desired by all means to have prevented.
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And when Jerusalem began to be besieged, What a miserable condition was it in, by the cruelty of the Zealots under the command of John the Son of Giorah? And presently after another Faction arose under Simon, who enter'd into the City with a fresh Force and assaulted the Zealots in the Temple;
And when Jerusalem began to be besieged, What a miserable condition was it in, by the cruelty of the Zealots under the command of John the Son of Giorah? And presently After Another Faction arose under Simon, who entered into the city with a fresh Force and assaulted the Zealots in the Temple;
And what an infatuation was this? when the Enemy was at the Gates and ready to break in upon them, to employ their whole strength and force against one another:
And what an infatuation was this? when the Enemy was At the Gates and ready to break in upon them, to employ their Whole strength and force against one Another:
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When the same courage and fury, which they spent so freely upon themselves, had it been turn'd with the like desperateness and obstinacy upon the Romans, might have endanger'd the whole force of the Roman Empire.
When the same courage and fury, which they spent so freely upon themselves, had it been turned with the like desperateness and obstinacy upon the Roman, might have endangered the Whole force of the Roman Empire.
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And to add to all their other miseries, they were so blinded by their own rage and madness, that they wilfully brought upon themselves an extreme Famine.
And to add to all their other misery's, they were so blinded by their own rage and madness, that they wilfully brought upon themselves an extreme Famine.
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This Famine, besides all the other miseries and cruelties which it occasion'd within the City, did force great numbers of them to steal out by night into the Roman Camp;
This Famine, beside all the other misery's and cruelties which it occasioned within the city, did force great numbers of them to steal out by night into the Roman Camp;
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For as their misery increased, so did their Impiety to that degree, that the Historian tells us, they scorned and mocked at all divine and holy things,
For as their misery increased, so did their Impiety to that degree, that the Historian tells us, they scorned and mocked At all divine and holy things,
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And the same Historian afterwards, upon consideration of the lamentable state into which their Seditions had brought them, breaks out into this doleful lamentation over them, O miserable City! Lib. 7. c. 1. what didst thou suffer from the Romans, though at last they set thee on fire to purge thee from thy sins, that is to be compar'd with those miseries which thou hast brought upon thy self?
And the same Historian afterwards, upon consideration of the lamentable state into which their Seditions had brought them, breaks out into this doleful lamentation over them, Oh miserable city! Lib. 7. c. 1. what didst thou suffer from the Roman, though At last they Set thee on fire to purge thee from thy Sins, that is to be compared with those misery's which thou hast brought upon thy self?
To such a dismal state did things come at last, that, as the same Historian relates, many of the Jews prayed for the good success of their Enemies, to deliver them from their civil Dissensions, the Calamity whereof was so great that their final Destruction by the Romans did rather put an end to their misery than increase it, — En!
To such a dismal state did things come At last, that, as the same Historian relates, many of the jews prayed for the good success of their Enemies, to deliver them from their civil Dissensions, the Calamity whereof was so great that their final Destruction by the Romans did rather put an end to their misery than increase it, — En!
And they only who were arriv'd at that prodigious height of Impiety and wickedness were fit to be the executioners of this vengeance of God upon one another:
And they only who were arrived At that prodigious height of Impiety and wickedness were fit to be the executioners of this vengeance of God upon one Another:
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None but their own barbarous Selves, who were sunk down into the very lowest degeneracy of humane nature, were capable of so much cruelty and inhumanity as was requisite to execute the Judgment of God upon them to that degree which their sins had deserved.
None but their own barbarous Selves, who were sunk down into the very lowest degeneracy of humane nature, were capable of so much cruelty and inhumanity as was requisite to execute the Judgement of God upon them to that degree which their Sins had deserved.
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Now these things, as the Apostle expresly tells us, were written for our admonition, and to the intent that we upon whom the ends of the World are come might be instructed by them:
Now these things, as the Apostle expressly tells us, were written for our admonition, and to the intent that we upon whom the ends of the World Are come might be instructed by them:
and lastly, in our Factions and Divisions, which were the fatal sign of God's being departed from the Jews, and the immediate cause and means of those dismal Calamities which wrought their final Ruin.
and lastly, in our Factions and Divisions, which were the fatal Signen of God's being departed from the jews, and the immediate cause and means of those dismal Calamities which wrought their final Ruin.
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By our neglect of God's Worship, and prophanation of his Holy Day, and by our dreadful abuse of God's great and glorious Name in those horrid Oaths and Curses and Imprecations which are heard almost day and night in the streets of this great City.
By our neglect of God's Worship, and profanation of his Holy Day, and by our dreadful abuse of God's great and glorious Name in those horrid Oaths and Curses and Imprecations which Are herd almost day and night in the streets of this great city.
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For these and all other our innumerable provocations of the patience and goodness and long-suffering of God towards us, let us sadly repent our selves this Day,
For these and all other our innumerable provocations of the patience and Goodness and long-suffering of God towards us, let us sadly Repent our selves this Day,
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That He would bless Them whom he hath set in Authority over us; and particularly, that He would preserve the Person of the King in his present Expedition,
That He would bless Them whom he hath Set in authority over us; and particularly, that He would preserve the Person of the King in his present Expedition,
And to our Repentance and Prayers let us add our liberal Alms, and according to the counsel given by the Prophet to Nebuchadnezzar, let us break off our sins by righteousness,
And to our Repentance and Prayers let us add our liberal Alms, and according to the counsel given by the Prophet to Nebuchadnezzar, let us break off our Sins by righteousness,
and tho we have all the materials of Happiness about us and within our reach, yet have we not the skill and wisdom to put them together. Miserable People!
and though we have all the materials of Happiness about us and within our reach, yet have we not the skill and Wisdom to put them together. Miserable People!
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For those odious and unhappy Names of difference which some years ago sprang up among us, the Devil knows how, did seem whilst a common danger threatned us, to be quite dead and buried:
For those odious and unhappy Names of difference which Some Years ago sprang up among us, the devil knows how, did seem while a Common danger threatened us, to be quite dead and buried:
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But no sooner was the danger over, but by a kind of miraculous infatuation, behold a sudden Resurrection of them, with greater heats and animosities, if possible, than before:
But no sooner was the danger over, but by a kind of miraculous infatuation, behold a sudden Resurrection of them, with greater heats and animosities, if possible, than before:
Just as it was with the Jews in the Siege of Jerusalem, when the Romans had made a wide breach and the City was furiously assaulted, the Factions then gave Truce to one another,
Just as it was with the jews in the Siege of Jerusalem, when the Romans had made a wide breach and the city was furiously assaulted, the Factions then gave Truce to one Another,
And now that the danger is a little over with us also, how like a Fate upon us does it look, that we are so soon alter'd from our wiser and better temper? Did we well and wisely before out late happy Revolution,
And now that the danger is a little over with us also, how like a Fate upon us does it look, that we Are so soon altered from our Wiser and better temper? Did we well and wisely before out late happy Revolution,
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but when it still remains and threatens us, what greater folly and infatuation can there be than still to divide and quarrel among our selves? Will nothing but sad and bitter experience be an admonition to us? Will nothing but the last necessity and extremity of things bring us to our selves and teach us wisdom?
but when it still remains and threatens us, what greater folly and infatuation can there be than still to divide and quarrel among our selves? Will nothing but sad and bitter experience be an admonition to us? Will nothing but the last necessity and extremity of things bring us to our selves and teach us Wisdom?
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Methinks we should all now be glad to be at rest, after the tedious troubles and distractions, the fruitless quarrels and divisions of fifty years. So long I remember;
Methinks we should all now be glad to be At rest, After the tedious Troubles and distractions, the fruitless quarrels and divisions of fifty Years. So long I Remember;
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Of so great consequence is it to the peace and happiness of this Church and Nation, that these Names and Distinctions of Parties should be laid down and abolish'd for ever.
Of so great consequence is it to the peace and happiness of this Church and nation, that these Names and Distinctions of Parties should be laid down and abolished for ever.
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It must indeed begin on one, but if it be not presently heal'd and made up, the other Party is always so civil as to run in and take a share of the fault, that all the blame may not lie wholly on one side.
It must indeed begin on one, but if it be not presently healed and made up, the other Party is always so civil as to run in and take a share of the fault, that all the blame may not lie wholly on one side.
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and incline your minds to peace and good agreement with one another, Have salt in your selves, says our Blessed Saviour the great Peace maker, and peace one with another.
and incline your minds to peace and good agreement with one Another, Have salt in your selves, Says our Blessed Saviour the great Peace maker, and peace one with Another.
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By Salt is meant grace and spiritual wisdom, and if that do but rule and sway in our hearts, we shall then endeavour, if it be possible, and as much as in us lies, to live peaceably with all men.
By Salt is meant grace and spiritual Wisdom, and if that do but Rule and sway in our hearts, we shall then endeavour, if it be possible, and as much as in us lies, to live peaceably with all men.
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And if we were but once come to this healing temper, in this divided and distracted Nation, we should not then need to fear all the power of the Enemy.
And if we were but once come to this healing temper, in this divided and distracted nation, we should not then need to Fear all the power of the Enemy.
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yea let us all with one heart and voice say, for our Brethren and Companions sake, for the sake of our Protestant Brethren all the World over, let us say, Peace be within thee: For the House of the Lord our God, for the sake of our Holy Religion,
yea let us all with one heart and voice say, for our Brothers and Sodales sake, for the sake of our Protestant Brothers all the World over, let us say, Peace be within thee: For the House of the Lord our God, for the sake of our Holy Religion,
And having made this declaration of his Faith, he gives an account of his Life, in the words of the Text, ver. 16. And herein do I exercise my self, to have always a conscience void of offence, towards God, and towards men.
And having made this declaration of his Faith, he gives an account of his Life, in the words of the Text, ver. 16. And herein do I exercise my self, to have always a conscience void of offence, towards God, and towards men.
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because I hope for a Resurrection both of the just and unjust, I exercise my self to have always a conscience void of offence, towards God, and towards men.
Because I hope for a Resurrection both of the just and unjust, I exercise my self to have always a conscience void of offence, towards God, and towards men.
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It hath regard to the whole compass of his Duty, as it respects God and Man. I exercise my self, says St. Paul, to have a conscience void of offence, towards God, and towards men.
It hath regard to the Whole compass of his Duty, as it respects God and Man. I exercise my self, Says Saint Paul, to have a conscience void of offence, towards God, and towards men.
And accordingly our Saviour comprehends the whole Duty of Man in those two great Commandments, the love of God and of our Neighbour, Matth. 22.38. Ʋpon these two Commandments hang all the Law and the Prophets, that is, all the Moral Precepts, which are dispers'd up and down in the Law and the Prophets, may be referr'd to these two general Heads.
And accordingly our Saviour comprehends the Whole Duty of Man in those two great commandments, the love of God and of our Neighbour, Matthew 22.38. Ʋpon these two commandments hang all the Law and the prophets, that is, all the Moral Precepts, which Are dispersed up and down in the Law and the prophets, may be referred to these two general Heads.
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We must not only make conscience of our ways by fits and starts, but in the general course and tenour of our lives and actions, without any balks and intermissions.
We must not only make conscience of our ways by fits and starts, but in the general course and tenor of our lives and actions, without any balks and intermissions.
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But Religion should be a constant frame and temper of mind, discovering it self in the habitual course of our lives and actions. III. Here is likewise a very earnest care and endeavour to this purpose.
But Religion should be a constant frame and temper of mind, discovering it self in the habitual course of our lives and actions. III. Here is likewise a very earnest care and endeavour to this purpose.
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We must apply our minds in good earnest to be thoroughly instructed in all the parts of our Duty, that so we may not be at a loss what to do when we are call'd to the practice of it:
We must apply our minds in good earnest to be thoroughly instructed in all the parts of our Duty, that so we may not be At a loss what to do when we Are called to the practice of it:
And when we know our Duty, we must be true and honest to our selves, and very careful and conscientious in the discharge and performance of it. I proceed in the
And when we know our Duty, we must be true and honest to our selves, and very careful and conscientious in the discharge and performance of it. I proceed in the
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IVth Place to consider the principle and immediate Guide of our Actions, which St. Paul here tells us was his Conscience; I exercise my self to have always a conscience void of offence:
IVth Place to Consider the principle and immediate Guide of our Actions, which Saint Paul Here tells us was his Conscience; I exercise my self to have always a conscience void of offence:
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Now in common speech concerning Conscience, every man is represented as having a kind of Court and Tribunal in his own breast, where he tries himself and all his Actions:
Now in Common speech Concerning Conscience, every man is represented as having a kind of Court and Tribunal in his own breast, where he tries himself and all his Actions:
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The Court is call'd the Court of a man's Conscience, and the Barr at which the Sinner stands impleaded, is call'd the Barr of Conscience: Conscience also is the Accuser ;
The Court is called the Court of a Man's Conscience, and the Bar At which the Sinner Stands impleaded, is called the Bar of Conscience: Conscience also is the Accuser;
Thus, according to common use of Speech, Conscience sustains all imaginable parts in this Spiritual Court: It is the Court, and the Bench, and the Barr ;
Thus, according to Common use of Speech, Conscience sustains all imaginable parts in this Spiritual Court: It is the Court, and the Bench, and the Bar;
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what things are forbidden by Him, and consequently are sinful ; what things are neither commanded nor forbidden, and consequently are indifferent. I proceed in the
what things Are forbidden by Him, and consequently Are sinful; what things Are neither commanded nor forbidden, and consequently Are indifferent. I proceed in the
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For that certainly is a great Sin, and that which properly offends the Conscience and renders us guilty; guilt being nothing else but trouble arising in our minds from a consciousness of having done contrary to what we are verily persuaded was our Duty:
For that Certainly is a great since, and that which properly offends the Conscience and renders us guilty; guilt being nothing Else but trouble arising in our minds from a consciousness of having done contrary to what we Are verily persuaded was our Duty:
And this Rule is the more necessary to be consider'd and regarded by us, because generally men are apt to think it a sufficient excuse for any thing, that they did it according to their Conscience.
And this Rule is the more necessary to be considered and regarded by us, Because generally men Are apt to think it a sufficient excuse for any thing, that they did it according to their Conscience.
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And St. Peter, after he had charged the Jews with killing the Prince of Life, he presently adds, I wote that through ignorance ye did it, as did also your Rulers.
And Saint Peter, After he had charged the jews with killing the Prince of Life, he presently adds, I wot that through ignorance you did it, as did also your Rulers.
And yet notwithstanding that he acted herein according to the persuasion of his Conscience, he tells us that he had been a blasphemer, and a persecutour, and injurious, and a murtherer, and in a word, the greatest of Sinners. So that Men may be guilty of the greatest Sins in following an erroneous Conscience. And,
And yet notwithstanding that he acted herein according to the persuasion of his Conscience, he tells us that he had been a blasphemer, and a persecutor, and injurious, and a murderer, and in a word, the greatest of Sinners. So that Men may be guilty of the greatest Sins in following an erroneous Conscience. And,
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or from a visible byass of self-interest, or when it is accompanied with a furious passion and zeal, prompting men to cruel and horrible things, contrary to the light of nature and the common sense of humanity:
or from a visible bias of self-interest, or when it is accompanied with a furious passion and zeal, prompting men to cruel and horrible things, contrary to the Light of nature and the Common sense of humanity:
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An errour proceeding from such causes, and producing such effects, is wilful in so high a degree, that whatever evil is done in vertue of it is almost equally faulty with a direct and wilful violation of the Law of God.
an error proceeding from such Causes, and producing such effects, is wilful in so high a degree, that whatever evil is done in virtue of it is almost equally faulty with a Direct and wilful violation of the Law of God.
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The ignorance and mistake doth indeed make the person so mistaken more capable of forgiveness, which is the ground of our Saviour 's Prayer for his Murtherers, Father, forgive them, for they know not what they do:
The ignorance and mistake does indeed make the person so mistaken more capable of forgiveness, which is the ground of our Saviour is Prayer for his Murderers, Father, forgive them, for they know not what they do:
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And therefore after he had said, I wote that through ignorance ye did it, as did also your Rulers, he immediately adds, Repent ye therefore, and be converted, that your Sins may be blotted out.
And Therefore After he had said, I wot that through ignorance you did it, as did also your Rulers, he immediately adds, repent you Therefore, and be converted, that your Sins may be blotted out.
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but when there is only a meer doubt concerning the lawfulness or unlawfulness of a thing, it seems to me in that case very reasonable that a man should suffer a mere doubt or scruple to be over-rul'd by any of those weighty considerations which I mentioned before.
but when there is only a mere doubt Concerning the lawfulness or unlawfulness of a thing, it seems to me in that case very reasonable that a man should suffer a mere doubt or scruple to be overruled by any of those weighty considerations which I mentioned before.
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It is an excellent saying of St. James, The wrath of man worketh not the righteousness of God, that is, the fierce passions of men are no proper instruments to promote Religion,
It is an excellent saying of Saint James, The wrath of man works not the righteousness of God, that is, the fierce passion of men Are no proper Instruments to promote Religion,
A good Conscience is easie to it self, and pleased with its own doings; but when a man's passion and discontent are a weight upon his judgment, and do,
A good Conscience is easy to it self, and pleased with its own doings; but when a Man's passion and discontent Are a weight upon his judgement, and do,
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There can hardly be a broader sign that a man is in the wrong, than to rage and be confident: Because this plainly shews that the man's Conscience is not setled upon clear reason,
There can hardly be a Broader Signen that a man is in the wrong, than to rage and be confident: Because this plainly shows that the Man's Conscience is not settled upon clear reason,
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What cause then, what need is there of being angry? Hath a man Reason on his side? What would he have more? Why then does he fly out into passion? which as it gives no strength to a bad argument,
What cause then, what need is there of being angry? Hath a man Reason on his side? What would he have more? Why then does he fly out into passion? which as it gives no strength to a bad argument,
Of the great evil, and the perpetual mistake of this furious kind of Zeal, the Jews are a lively and a lamentable Example, in their carriage towards our Blessed Saviour and his Apostles:
Of the great evil, and the perpetual mistake of this furious kind of Zeal, the jews Are a lively and a lamentable Exampl, in their carriage towards our Blessed Saviour and his Apostles:
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and a teachable temper and disposition, willing to learn and to be better inform'd. A proud and conceited temper of mind is very likely to run into mistakes;
and a teachable temper and disposition, willing to Learn and to be better informed. A proud and conceited temper of mind is very likely to run into mistakes;
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because pride and fulness of a man's self does keep out knowledge, and obstructs all the passages by which wisdom and instruction should enter into men:
Because pride and fullness of a Man's self does keep out knowledge, and obstructs all the passages by which Wisdom and instruction should enter into men:
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for God resisteth the proud, but the meek will he guide in judgment, and will give more grace and wisdom to the humble. When men are once come to this, to think themselves wiser than their Teachers,
for God Resisteth the proud, but the meek will he guide in judgement, and will give more grace and Wisdom to the humble. When men Are once come to this, to think themselves Wiser than their Teachers,
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and to despise and cast off their Guides, no wonder if then they go astray. Lastly, Let us be sure to mind that which is our plain and unquestionable duty:
and to despise and cast off their Guides, no wonder if then they go astray. Lastly, Let us be sure to mind that which is our plain and unquestionable duty:
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the great things of Religion, wherein the life and substance of it doth consist; and the things likewise which make for peace, and whereby we may edify one another:
the great things of Religion, wherein the life and substance of it does consist; and the things likewise which make for peace, and whereby we may edify one Another:
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But let it be our great care not to fail in those greater things which are comprehended under the two great Commandments of the Law, the Love of God and of our Neighbour: Let us be strict and constant in our piety and devotion towards God ;
But let it be our great care not to fail in those greater things which Are comprehended under the two great commandments of the Law, the Love of God and of our Neighbour: Let us be strict and constant in our piety and devotion towards God;
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submissive and obedient to our Superiours, Natural, Civil, and Spiritual. A due regard to these great Vertues of the Christian life is the way to keep a conscience void of offence, towards God, and towards men:
submissive and obedient to our Superiors, Natural, Civil, and Spiritual. A due regard to these great Virtues of the Christian life is the Way to keep a conscience void of offence, towards God, and towards men:
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And surely the best means to have our doubts cleared about matters of lesser moment in Religion, is heartily to set about the practice of the great and unquestionable Duties of it:
And surely the best means to have our doubts cleared about matters of lesser moment in Religion, is heartily to Set about the practice of the great and unquestionable Duties of it:
If we believe the Resurrection of the dead, and a future Judgment, we ought to be very careful to discharge a good Conscience now, in order to the rendring of a good Account hereafter;
If we believe the Resurrection of the dead, and a future Judgement, we ought to be very careful to discharge a good Conscience now, in order to the rendering of a good Account hereafter;
And therefore we should make that our constant care and companion now, which will then be our great comfort and rejoycing, a good Conscience and the testimony of it, that in all simplicity and godly sincerity we have had our conversation in the world.
And Therefore we should make that our constant care and Companion now, which will then be our great Comfort and rejoicing, a good Conscience and the testimony of it, that in all simplicity and godly sincerity we have had our Conversation in the world.
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and our faces with so much confusion, as the clamorous accusations of a guilty Conscience; which will be more than a thousand witnesses against us, and will anticipate our condemnation,
and our faces with so much confusion, as the clamorous accusations of a guilty Conscience; which will be more than a thousand Witnesses against us, and will anticipate our condemnation,
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And one of the principal ingredients of his misery and torment will be the perpetual regret and remorse of his own mind for his wilful wickedness and folly;
And one of the principal ingredients of his misery and torment will be the perpetual regret and remorse of his own mind for his wilful wickedness and folly;
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This consideration ought to have a mighty Operation upon us to make us very careful to have Consciences void of offence now, that they may be free from torment and anguish hereafter: That when we shall come into the other World, we may not be eternally displeas'd with our selves,
This consideration ought to have a mighty Operation upon us to make us very careful to have Consciences void of offence now, that they may be free from torment and anguish hereafter: That when we shall come into the other World, we may not be eternally displeased with our selves,
The firm belief of a future state of eternal Happiness or misery in another World is the great weight or spring that sets a going those two powerful Principles of humane Activity, the Hopes and the Fears of men;
The firm belief of a future state of Eternal Happiness or misery in Another World is the great weight or spring that sets a going those two powerful Principles of humane Activity, the Hope's and the Fears of men;
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and is in its Nature so fitted to raise these Passions to that degree, that did not experience shew us the contrary, one would think it morally impossible for humane Nature to resist the mighty force of it.
and is in its Nature so fitted to raise these Passion to that degree, that did not experience show us the contrary, one would think it morally impossible for humane Nature to resist the mighty force of it.
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But here is their fatal miscarriage, that being resolv'd upon an evil course, since they cannot reconcile their practice with such Principles as these, they will fit their Principles to their practice;
But Here is their fatal miscarriage, that being resolved upon an evil course, since they cannot reconcile their practice with such Principles as these, they will fit their Principles to their practice;
For if his Conscience be awake, and in any degree sensible, the evident danger of eternal ruine, continually hanging over him, must in reason either drive him to repentance or to despair:
For if his Conscience be awake, and in any degree sensible, the evident danger of Eternal ruin, continually hanging over him, must in reason either drive him to Repentance or to despair:
If so forcible and violent an Argument can make no impression upon us, we are stupid and bewitch'd, we are lost and undone, we are wretched and miserable for ever.
If so forcible and violent an Argument can make no impression upon us, we Are stupid and bewitched, we Are lost and undone, we Are wretched and miserable for ever.
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it hath also this present fruit, this earnest, as I may say, and ready money in hand, the peace and satisfaction of our own minds, which is much more valuable than thousands of gold and silver ;
it hath also this present fruit, this earnest, as I may say, and ready money in hand, the peace and satisfaction of our own minds, which is much more valuable than thousands of gold and silver;
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There is certainly no such comfort under the evils and afflictions of this life, as a faithful witness in our own breasts of our own innocency and integrity:
There is Certainly no such Comfort under the evils and afflictions of this life, as a faithful witness in our own breasts of our own innocency and integrity:
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When we are afflicted by God, or persecuted and revil'd by men, it cannot but be a mighty consolation to us to be conscious to our selves of our own sincerity.
When we Are afflicted by God, or persecuted and reviled by men, it cannot but be a mighty consolation to us to be conscious to our selves of our own sincerity.
For though no man can acquit and justifie himself before God as to the perfect innocency of his life, in which sence St. Paul says, that though he knew nothing by himself,
For though no man can acquit and justify himself before God as to the perfect innocency of his life, in which sense Saint Paul Says, that though he knew nothing by himself,
This was that which supported the first Christians, that noble Army of Martyrs, under all those bitter and cruel persecutions, which had otherwise been beyond all humane patience to have endur'd:
This was that which supported the First Christians, that noble Army of Martyrs, under all those bitter and cruel persecutions, which had otherwise been beyond all humane patience to have endured:
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Our rejoycing, says St. Paul, is this, the testimony of our consciences, that in simplicity and godly sincerity, we have had our conversation in the world.
Our rejoicing, Says Saint Paul, is this, the testimony of our Consciences, that in simplicity and godly sincerity, we have had our Conversation in the world.
So likewise under that inferiour but equally malicious sort of persecution, of which this Age is so very profuse and prodigal, I mean the causeless calumnies and reproaches of men:
So likewise under that inferior but equally malicious sort of persecution, of which this Age is so very profuse and prodigal, I mean the causeless calumnies and Reproaches of men:
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and then surely much more towards men: If God and our own Consciences do but acquit us, methinks it should be no such difficult matter to bear the slanders and hard censures of men.
and then surely much more towards men: If God and our own Consciences do but acquit us, methinks it should be no such difficult matter to bear the slanders and hard censures of men.
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when he reflects upon what he hath done, and considers what he is like to suffer? So on the other hand, there is nothing that revives and raises the fainting spirits of a dying man,
when he reflects upon what he hath done, and considers what he is like to suffer? So on the other hand, there is nothing that revives and raises the fainting spirits of a dying man,
A comfortable Death, that is free from the stings and upbraidings, the terrours and tortures, the confusion and amazement of a guilty Conscience, is a happiness so desireable,
A comfortable Death, that is free from the stings and upbraidings, the terrors and tortures, the confusion and amazement of a guilty Conscience, is a happiness so desirable,
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Let us then have a conscientious regard to the whole compass of our Duty, and, with St. Paul, Let us exercise our selves to have always a Conscience void of offence, towards God, and towards men:
Let us then have a conscientious regard to the Whole compass of our Duty, and, with Saint Paul, Let us exercise our selves to have always a Conscience void of offence, towards God, and towards men:
that where-in-soever we have fail'd of innocency, we may make it up by repentance; and may get our Consciences clear'd of guilt by pardon and forgiveness:
that where-in-soever we have failed of innocency, we may make it up by Repentance; and may get our Consciences cleared of guilt by pardon and forgiveness:
because many great Sins may slip out of our memories without a particular repentance for them, which yet do require and stand in need of a particular repentance.
Because many great Sins may slip out of our memories without a particular Repentance for them, which yet do require and stand in need of a particular Repentance.
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Especially, we should search our Consciences more narrowly at these more solemn Times of repentance, and when we are preparing our selves to receive the Holy Sacrament:
Especially, we should search our Consciences more narrowly At these more solemn Times of Repentance, and when we Are preparing our selves to receive the Holy Sacrament:
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And therefore, next to the Supreme Majesty of Heaven and Earth, every man should be afraid to offend his own Reason and Conscience, which when-ever we knowingly do amiss, will beat us with many stripes,
And Therefore, next to the Supreme Majesty of Heaven and Earth, every man should be afraid to offend his own Reason and Conscience, which whenever we knowingly do amiss, will beatrice us with many stripes,
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and that upon several Accounts, which I shall but briefly mention, and so conclude. First, Because the judgment of our Conscience is free from any compulsion.
and that upon several Accounts, which I shall but briefly mention, and so conclude. First, Because the judgement of our Conscience is free from any compulsion.
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In vain shalt thou call upon the mountains and rocks to fall on thee and hide thee from the sight of thine own Conscience. Wretched and miserable man!
In vain shalt thou call upon the Mountains and Rocks to fallen on thee and hide thee from the sighed of thine own Conscience. Wretched and miserable man!
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For whither canst thou go, to escape the eye of this Witness, the terrour of this Judge, the torment of this Executioner? A man may as soon get rid of himself,
For whither Canst thou go, to escape the eye of this Witness, the terror of this Judge, the torment of this Executioner? A man may as soon get rid of himself,
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We account it a fearful thing to be haunted by evil Spirits, and yet the Spirit of a man which is in him, throughly affrighted with its own Guilt, may be a more ghastly and amazing Spectacle than all the Devils in Hell:
We account it a fearful thing to be haunted by evil Spirits, and yet the Spirit of a man which is in him, thoroughly affrighted with its own Gilded, may be a more ghastly and amazing Spectacle than all the Devils in Hell:
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Let us do what we can to free our selves from prejudice and passion, from self-conceit and self-interest, which are often too strong a byass upon the judgments of the best men,
Let us do what we can to free our selves from prejudice and passion, from self-conceit and self-interest, which Are often too strong a bias upon the Judgments of the best men,
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as into the hands of a faithful Creatour, To whom with our Blessed Saviour and Redeemer, and the Holy Ghost the Comforter, be all honour and glory, now and ever. Amen.
as into the hands of a faithful Creator, To whom with our Blessed Saviour and Redeemer, and the Holy Ghost the Comforter, be all honour and glory, now and ever. Amen.
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whether they should still continue the Fast of the fifth Month, which they had begun in Babylon and continued to observe during the seventy Years of their Captivity, in a sad remembrance of the destruction of the City and Temple of Jerusalem ;
whither they should still continue the Fast of the fifth Monn, which they had begun in Babylon and continued to observe during the seventy years of their Captivity, in a sad remembrance of the destruction of the city and Temple of Jerusalem;
To this enquiry God by his Prophet returns an Answer in this, and the following Chapter. And first he expostulates with them concerning those their monthly Fasts,
To this enquiry God by his Prophet returns an Answer in this, and the following Chapter. And First he expostulates with them Concerning those their monthly Fasts,
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whether they did indeed deserve that name, and were not rather a mere shew and pretence of a Religious Fast, verses 4, 5. Then came the word of the Lord of Hosts unto me, saying;
whither they did indeed deserve that name, and were not rather a mere show and pretence of a Religious Fast, Verses 4, 5. Then Come the word of the Lord of Hosts unto me, saying;
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But for our clearer understanding of this, it will be requisite to consider the original and occasion of all their monthly Fasts: which as appears from other places of Scripture, in short, was this:
But for our clearer understanding of this, it will be requisite to Consider the original and occasion of all their monthly Fasts: which as appears from other places of Scripture, in short, was this:
and of the heavy affliction which they lay under, they appointed four annual Fasts, which they observed during their seventy years Captivity, viz. the Fast of the fourth Month, in remembrance of the Enemies breaking through the Wall of Jerusalem, which we find mention'd, Jer. 52.6, 7. The Fast of the fifth Month, in memory of the destruction of the City and Temple of Jerusalem, verses 12, 13. The Fast of the seventh Month, in remembrance of the slaying of Gedaliah, upon which followed the dispersion of the Jews, of which we have an account, Jer. 42.1, 2. And the Fast of the tenth Month, in memory of the beginning of the Siege of Jerusalem, of which we find mention, 2 Kings 25.1. In this order we find these four Annual Fasts mention'd, Zechar. 8.19. not according to the order of the Events, but of the Months of the several Years in which these Events happened:
and of the heavy affliction which they lay under, they appointed four annual Fasts, which they observed during their seventy Years Captivity, viz. the Fast of the fourth Monn, in remembrance of the Enemies breaking through the Wall of Jerusalem, which we find mentioned, Jer. 52.6, 7. The Fast of the fifth Monn, in memory of the destruction of the city and Temple of Jerusalem, Verses 12, 13. The Fast of the seventh Monn, in remembrance of the slaying of Gedaliah, upon which followed the dispersion of the jews, of which we have an account, Jer. 42.1, 2. And the Fast of the tenth Monn, in memory of the beginning of the Siege of Jerusalem, of which we find mention, 2 Kings 25.1. In this order we find these four Annual Fasts mentioned, Zechariah 8.19. not according to the order of the Events, but of the Months of the several years in which these Events happened:
And there likewise God gives a full Answer to this Enquiry concerning the continuance of these annual Fasts namely, That they should for the future be turned into solemn Days of joy and gladness.
And there likewise God gives a full Answer to this Enquiry Concerning the Continuance of these annual Fasts namely, That they should for the future be turned into solemn Days of joy and gladness.
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and the Fast of the fifth, and the Fast of the seventh, and the Fast of the tenth, shall be to the House of Judah joy and gladness, and cheerful Feasts.
and the Fast of the fifth, and the Fast of the seventh, and the Fast of the tenth, shall be to the House of Judah joy and gladness, and cheerful Feasts.
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I return now to the Text, Did ye at all fast unto me, even unto me? that is, did these Fasts truly serve to any Religious end and purpose? Did not the People content themselves with a mere external shew and performance, without any inward affliction and humiliation of their Souls, in order to a real repentance? Did they not still go on in their sins;
I return now to the Text, Did you At all fast unto me, even unto me? that is, did these Fasts truly serve to any Religious end and purpose? Did not the People content themselves with a mere external show and performance, without any inward affliction and humiliation of their Souls, in order to a real Repentance? Did they not still go on in their Sins;
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nay, and add to them upon these Occasions, fasting for strife and debate and oppression? In a word, were they not worse rather than better for them? And therefore God had no regard to them,
nay, and add to them upon these Occasions, fasting for strife and debate and oppression? In a word, were they not Worse rather than better for them? And Therefore God had no regard to them,
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yea, they made their heart as an Adamant-stone, lest they should bear the Law and the words which the Lord of Hosts hath sent by his spirit in the former Prophets:
yea, they made their heart as an Adamant-stone, lest they should bear the Law and the words which the Lord of Hosts hath sent by his Spirit in the former prophets:
and what was the fault that God finds with them when he expostulates so severely in the Text: When ye fasted and mourned in the fifth and seventh Month,
and what was the fault that God finds with them when he expostulates so severely in the Text: When you fasted and mourned in the fifth and seventh Monn,
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even these seventy years, did ye at all fast unto me, even unto me? In the general, the fault which God finds with them was this, that these Solemnities did not serve any real end and purpose of Religion,
even these seventy Years, did you At all fast unto me, even unto me? In the general, the fault which God finds with them was this, that these Solemnities did not serve any real end and purpose of Religion,
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Secondly, to bring the matter nearer to our selves, I shall consider more particularly, what the Duty of this Day, appointed by their Majesties for a solemn Humiliation and Repentance throughout the Nation, does require at our hands. I.
Secondly, to bring the matter nearer to our selves, I shall Consider more particularly, what the Duty of this Day, appointed by their Majesties for a solemn Humiliation and Repentance throughout the nation, does require At our hands. I.
First, a truly Religious Fast consists in the afflicting of our Bodies by a strict abstinence, that so they may be fit and proper instruments to promote and help forward the grief and trouble of our minds.
First, a truly Religious Fast consists in the afflicting of our Bodies by a strict abstinence, that so they may be fit and proper Instruments to promote and help forward the grief and trouble of our minds.
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Thirdly, in an earnest deprecation of God's displeasure, and humble supplications to Him that he would avert his Judgments and turn away his Anger from us.
Thirdly, in an earnest deprecation of God's displeasure, and humble supplications to Him that he would avert his Judgments and turn away his Anger from us.
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and for the establishment and prosperity of their Government, and for the good success of their Arms and Forces by Sea and Land. Fifthly, our Fasting and Prayers should be accompanied with our Charity and Alms to the poor and needy.
and for the establishment and Prosperity of their Government, and for the good success of their Arms and Forces by Sea and Land. Fifthly, our Fasting and Prayers should be accompanied with our Charity and Alms to the poor and needy.
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what prayer or supplication soever be made by any man, or by all thy People Israel, WHO SHALL KNOW EVERY MAN THE PLAGUE OF HIS OWN HEART, and spread forth his hands towards this House:
what prayer or supplication soever be made by any man, or by all thy People Israel, WHO SHALL KNOW EVERY MAN THE PLAGUE OF HIS OWN HEART, and spread forth his hands towards this House:
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and of testifying our particular Repentance for them, in the publick Congregation, any otherwise than by joining with them in a general Humiliation and Repentance;
and of testifying our particular Repentance for them, in the public Congregation, any otherwise than by joining with them in a general Humiliation and Repentance;
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therefore we should do well, on the Day before the publick Fast, or at least the Morning before we go to the publick Assembly, to humble our selves before God in our Families, and especially in our Closets;
Therefore we should do well, on the Day before the public Fast, or At least the Morning before we go to the public Assembly, to humble our selves before God in our Families, and especially in our Closets;
confessing to Him, with great shame and sorrow, all the particular Sins and Offences, together with the several Aggravations of them, which we have been guilty of against the Divine Majesty,
confessing to Him, with great shame and sorrow, all the particular Sins and Offences, together with the several Aggravations of them, which we have been guilty of against the Divine Majesty,
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and there renew our Repentance, with most serious and sincere Resolutions of reforming in all those particulars which we have confessed and repented of.
and there renew our Repentance, with most serious and sincere Resolutions of reforming in all those particulars which we have confessed and repented of.
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and charge it upon our selves, as to such and such Sins, for which we have declared our sorrow and repentance, that we will amend and do better for the future.
and charge it upon our selves, as to such and such Sins, for which we have declared our sorrow and Repentance, that we will amend and do better for the future.
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And we should endeavour also, to fortifie these good Resolutions, in the best manner we can, by serious consideration and by solemn promises of better obedience,
And we should endeavour also, to fortify these good Resolutions, in the best manner we can, by serious consideration and by solemn promises of better Obedience,
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and not wholly defeated, as for the most part it is, by being hudled up and lost in a confused and general Repentance, which commonly ends together with the publick Assembly, without any real and permanent Effect upon particular Persons:
and not wholly defeated, as for the most part it is, by being huddled up and lost in a confused and general Repentance, which commonly ends together with the public Assembly, without any real and permanent Effect upon particular Persons:
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Thus it was with the People of the Jews. They had their solemn monthly Fasts, in which they made a great shew of Humiliation, hanging down their heads like a bulrush for a day,
Thus it was with the People of the jews. They had their solemn monthly Fasts, in which they made a great show of Humiliation, hanging down their Heads like a bulrush for a day,
They humbled themselves indeed before God, and repented at random for the Sins of the Nation in general, which they were all of them ready enough to acknowledge,
They humbled themselves indeed before God, and repented At random for the Sins of the nation in general, which they were all of them ready enough to acknowledge,
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to mourn for them in secret, as the Prophet Jeremy does for the obstinacy and impenitency of the Jews, and for the terrible Judgments and Calamities which their Sins were ready to bring down upon them:
to mourn for them in secret, as the Prophet Jeremiah does for the obstinacy and impenitency of the jews, and for the terrible Judgments and Calamities which their Sins were ready to bring down upon them:
And indeed almost the whole Prophecy of Jeremy, and his Book of Lamentations, are little else but a perpetual Humiliation and Mourning for the Sins of that People,
And indeed almost the Whole Prophecy of Jeremiah, and his Book of Lamentations, Are little Else but a perpetual Humiliation and Mourning for the Sins of that People,
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For that righteous man, saith St. Peter, dwelling among them, in seeing and hearing vexed his righteous soul, from day to day, with their unlawful deeds.
For that righteous man, Says Saint Peter, Dwelling among them, in seeing and hearing vexed his righteous soul, from day to day, with their unlawful Deeds.
and was so affected with them that he trembled at the very thought of them: Rivers of tears, says he, run down mine eyes, because men keep not thy Law:
and was so affected with them that he trembled At the very Thought of them: rivers of tears, Says he, run down mine eyes, Because men keep not thy Law:
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With what trouble and confusion does Ezra, upon a solemn Day of Fasting and Humiliation, acknowledge and bewail the Sins of the People? O my God, says he, I am ashamed and blush to lift up my face to thee my God:
With what trouble and confusion does Ezra, upon a solemn Day of Fasting and Humiliation, acknowledge and bewail the Sins of the People? Oh my God, Says he, I am ashamed and blush to lift up my face to thee my God:
And thus also ought we, the People of this sinful Land, upon this solemn Day of Fasting and Humiliation, to set our Sins in order before us, with all their heinous Aggravations;
And thus also ought we, the People of this sinful Land, upon this solemn Day of Fasting and Humiliation, to Set our Sins in order before us, with all their heinous Aggravations;
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and diffused it self through all Ranks and Degrees of men, Magistrates, Ministers and People. I shall speak something more particularly concerning each of these.
and diffused it self through all Ranks and Degrees of men, Magistrates, Ministers and People. I shall speak something more particularly Concerning each of these.
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For it must needs put a man not a little out of countenance to be severe upon those faults in others of which he knows himself to be notoriously guilty.
For it must needs put a man not a little out of countenance to be severe upon those Faults in Others of which he knows himself to be notoriously guilty.
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And yet how many are there, whose place and duty it is to correct the vices and immoralities of others, who are far from being examples of vertue themselves? And therefore it is no wonder that there is so lame and unequal a distribution of justice in the Nation,
And yet how many Are there, whose place and duty it is to correct the vices and immoralities of Others, who Are Far from being Examples of virtue themselves? And Therefore it is no wonder that there is so lame and unequal a distribution of Justice in the nation,
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and that Magistrates are so cold and slack in the discountenancing of Vice and Impiety, and in putting the good and wholesome Laws made against them in execution:
and that Magistrates Are so cold and slack in the discountenancing of Vice and Impiety, and in putting the good and wholesome Laws made against them in execution:
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As against the profanation of the Lord's Day, by secular business, by vain sports and pastimes, which by the very nature of them are apt to dissolve the minds of men into mirth and pleasure,
As against the profanation of the Lord's Day, by secular business, by vain sports and pastimes, which by the very nature of them Are apt to dissolve the minds of men into mirth and pleasure,
and to give the Devil an advantage, and an opportunity, which be never fails to take, to steal the good seed, the Word of God, which they have heard that Day, out of their hearts,
and to give the devil an advantage, and an opportunity, which be never fails to take, to steal the good seed, the Word of God, which they have herd that Day, out of their hearts,
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And to mention no more, by neglecting to prosecute that horrible Sin of Murther, so frequently now committed in our Streets beyond the example of former Ages, with that severity and impartiality which is necessary to free the Nation from the guilt of that crying Sin, which calls so loud to Heaven for Vengeance.
And to mention no more, by neglecting to prosecute that horrible since of Murder, so frequently now committed in our Streets beyond the Exampl of former Ages, with that severity and impartiality which is necessary to free the nation from the guilt of that crying since, which calls so loud to Heaven for Vengeance.
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There is no reason to doubt, but that there are a good number of faithful Shepherds in the Land, who watch over their Flocks with great care and conscience, remembring the dreadful Account which they must one Day make to Him who shall judge the quick and dead, of the Souls committed to their charge.
There is no reason to doubt, but that there Are a good number of faithful Shepherd's in the Land, who watch over their Flocks with great care and conscience, remembering the dreadful Account which they must one Day make to Him who shall judge the quick and dead, of the Souls committed to their charge.
But yet how grosly do many of us fail of the faithful discharge of the substantial parts of this high Office? wanting a just sense of the inestimable worth and value of the Souls of men for whom Christ died;
But yet how grossly do many of us fail of the faithful discharge of the substantial parts of this high Office? wanting a just sense of the inestimable worth and valve of the Souls of men for whom christ died;
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taking little or no care to instruct them in the good knowledge of the Lord, and to lead them in the way to eternal happiness by an exemplary conversation.
taking little or no care to instruct them in the good knowledge of the Lord, and to led them in the Way to Eternal happiness by an exemplary Conversation.
Nay too many among us demean themselves so scandalously, as perfectly to undermine the credit and effect of their Doctrine by leading lives so directly contrary to it;
Nay too many among us demean themselves so scandalously, as perfectly to undermine the credit and Effect of their Doctrine by leading lives so directly contrary to it;
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and to alienate their People from the Church, and to make them to abhorr the Sacrifice and Service of the Lord by their wicked and unhallowed Conversations:
and to alienate their People from the Church, and to make them to abhor the Sacrifice and Service of the Lord by their wicked and unhallowed Conversations:
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hereby exposing them to the craft of Seducers, and rendring them an easie prey to the Emissaries of the Church of Rome, or to any other Sect and Faction that pretends a greater zeal for Religion,
hereby exposing them to the craft of Seducers, and rendering them an easy prey to the Emissaries of the Church of Rome, or to any other Sect and Faction that pretends a greater zeal for Religion,
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For who will regard or believe those Teachers, who give all the evidence that can be by their lives and actions, that they do not believe themselves and their own Doctrines? When all is said, the life and manners of the Preacher are the best eloquence,
For who will regard or believe those Teachers, who give all the evidence that can be by their lives and actions, that they do not believe themselves and their own Doctrines? When all is said, the life and manners of the Preacher Are the best eloquence,
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and we must necessarily fall so much short of Him in the authority and efficacy of our Sermons, as we do in the holiness and goodness of our Lives. Such a Preacher,
and we must necessarily fallen so much short of Him in the Authority and efficacy of our Sermons, as we do in the holiness and Goodness of our Lives. Such a Preacher,
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We now live in an Age and Church, wherein they who are called to be the Teachers and Guides of Souls ought to take great heed both to their Doctrine and their Lives;
We now live in an Age and Church, wherein they who Are called to be the Teachers and Guides of Souls ought to take great heed both to their Doctrine and their Lives;
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that the Name of God may not be blasphem'd, and his holy Religion be brought into contempt by those, who, above all others, are most nearly concern'd to preserve and support the credit and honour of it.
that the Name of God may not be blasphemed, and his holy Religion be brought into contempt by those, who, above all Others, Are most nearly concerned to preserve and support the credit and honour of it.
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And it can never be sufficiently lamented, no though it were with tears of bloud, that we whose particular charge and employment it is to build up the Souls of Men in a holy Faith,
And it can never be sufficiently lamented, no though it were with tears of blood, that we whose particular charge and employment it is to built up the Souls of Men in a holy Faith,
May not God justly expostulate this matter with us, as he did of old with the People of the Jews? A wonderful and horrible thing is committed in the Land;
May not God justly expostulate this matter with us, as he did of old with the People of the jews? A wondered and horrible thing is committed in the Land;
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and what will ye doe in the end thereof? When they who are the Pastors and Guides of Souls, have by their ill conduct and management brought matters to that pass, that the generality of the People sit down contented with the worst state of things, and are become almost indifferent whether they have any Religion or not, what can the end of these things be,
and what will you do in the end thereof? When they who Are the Pastors and Guides of Souls, have by their ill conduct and management brought matters to that pass, that the generality of the People fit down contented with the worst state of things, and Are become almost indifferent whither they have any Religion or not, what can the end of these things be,
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and they who are the Ministers of Religion must lead on this work, and be more careful and conscientious in the discharge of that high and holy Office which is committed to them by the Great Shepherd and Bishop of Souls.
and they who Are the Ministers of Religion must led on this work, and be more careful and conscientious in the discharge of that high and holy Office which is committed to them by the Great Shepherd and Bishop of Souls.
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Else, what shall we say when God shall challenge us, as he once did the Pastors of the Jewish Church, by his Prophet, saying, Where is the Flock that was given thee, thy beautiful Flock? what wilt thou say when he shall punish thee?
Else, what shall we say when God shall challenge us, as he once did the Pastors of the Jewish Church, by his Prophet, saying, Where is the Flock that was given thee, thy beautiful Flock? what wilt thou say when he shall Punish thee?
And, which is the most melancholy consideration of all the rest, we seem to be degenerated to that degree, that it is very much to be fear'd, there is hardly integrity enough left amongst us to save us.
And, which is the most melancholy consideration of all the rest, we seem to be degenerated to that degree, that it is very much to be feared, there is hardly integrity enough left among us to save us.
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And this, not only express'd by a bold contempt of their Authority, but by a most unnatural Conspiracy against Them with the greatest Enemies not only to the Peace of the Nation,
And this, not only expressed by a bold contempt of their authority, but by a most unnatural conspiracy against Them with the greatest Enemies not only to the Peace of the nation,
Thirdly, We should likewise, upon this Day, earnestly deprecate God's displeasure, and make our humble Supplications to Him, that He would be graciously pleas'd to avert those terrible Judgments which hang over us,
Thirdly, We should likewise, upon this Day, earnestly deprecate God's displeasure, and make our humble Supplications to Him, that He would be graciously pleased to avert those terrible Judgments which hang over us,
gather the People, sanctifie the Congregation, assemble the Elders, &c. Let the Priests, the Ministers of the Lord, weep between the Porch and the Altar,
gather the People, sanctify the Congregation, assemble the Elders, etc. Let the Priests, the Ministers of the Lord, weep between the Porch and the Altar,
Wherefore should they say among the People, Where is their God? And to this earnest deprecation of his Judgments, God promiseth a gracious answer; for so it immediately follows:
Wherefore should they say among the People, Where is their God? And to this earnest deprecation of his Judgments, God promises a gracious answer; for so it immediately follows:
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And thus likewise Daniel, when he set his face to seek the Lord God, by prayer and supplication, with fasting and sackcloth and ashes, does in a most humble and earnest manner deprecate the displeasure of God towards his People,
And thus likewise daniel, when he Set his face to seek the Lord God, by prayer and supplication, with fasting and Sackcloth and Ashes, does in a most humble and earnest manner deprecate the displeasure of God towards his People,
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O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy City Jerusalem, thy Holy Mountain: Because for our sins,
Oh Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy Holy Mountain: Because for our Sins,
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And thus also should We, upon this Solemn Occasion, cry mightily unto God, and with the greatest importunity deprecate those terrible Judgments which we so righteously have deserv'd,
And thus also should We, upon this Solemn Occasion, cry mightily unto God, and with the greatest importunity deprecate those terrible Judgments which we so righteously have deserved,
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And more especially, since His Majesty, with so many Confederate Princes and States of Europe, is engaged in so necessary an Undertaking for the Common good of Christendom, and for the mutual preservation and recovery of Their respective Rights:
And more especially, since His Majesty, with so many Confederate Princes and States of Europe, is engaged in so necessary an Undertaking for the Common good of Christendom, and for the mutual preservation and recovery of Their respective Rights:
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We should earnestly implore the favour and assistance of Almighty God in so just and glorious a Cause, against the common Invader and Oppressor of the Rights and Liberties of Mankind.
We should earnestly implore the favour and assistance of Almighty God in so just and glorious a Cause, against the Common Invader and Oppressor of the Rights and Liberties of Mankind.
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And that of his infinite Goodness He would be graciously pleased to take the Person of our Sovereign Lord the King into the particular care and protection of his Providence:
And that of his infinite goodness He would be graciously pleased to take the Person of our Sovereign Lord the King into the particular care and protection of his Providence:
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And that He would likewise preserve and direct the Queen's Majesty, in whose hands the Administration of the Government is at present so happily plac'd:
And that He would likewise preserve and Direct the Queen's Majesty, in whose hands the Administration of the Government is At present so happily placed:
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and to prolong the tranquillity and happiness of Prince and People, a sincere Repentance, and a great Charity to them that are in necessity and distress, are most likely to prevail with God, not only to respite the ruine of a sinful People,
and to prolong the tranquillity and happiness of Prince and People, a sincere Repentance, and a great Charity to them that Are in necessity and distress, Are most likely to prevail with God, not only to respite the ruin of a sinful People,
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and such bright and shining Examples in this kind, more than once so seasonably extended to the relief of our distressed Brethren, who fled hither for refuge from the Rage and Cruelty of their Persecutors:
and such bright and shining Examples in this kind, more than once so seasonably extended to the relief of our distressed Brothers, who fled hither for refuge from the Rage and Cruelty of their Persecutors:
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I say, I have often thought, that this very thing, next to the infinite Mercy and Goodness of Almighty God, hath had a very particular influence upon our preservation and deliverance from those terrible Calamities which were just ready to rush in upon us.
I say, I have often Thought, that this very thing, next to the infinite Mercy and goodness of Almighty God, hath had a very particular influence upon our preservation and deliverance from those terrible Calamities which were just ready to rush in upon us.
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And so likewise in Times of publick Distress, when we are beset with cruel and powerful Enemies, who if God were not on our side would swallow us up, the publick Charity of a Nation hath many times prov'd its best safeguard and shield:
And so likewise in Times of public Distress, when we Are beset with cruel and powerful Enemies, who if God were not on our side would swallow us up, the public Charity of a nation hath many times proved its best safeguard and shield:
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And of this, as I said before, I doubt not but We of this Nation, by the great Mercy and Goodness of God to us, have had happy experience in our late wonderful Deliverance under the Conduct and Valour of one of the best and bravest of Princes;
And of this, as I said before, I doubt not but We of this nation, by the great Mercy and goodness of God to us, have had happy experience in our late wondered Deliverance under the Conduct and Valour of one of the best and Bravest of Princes;
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To so great a Benefactor, I say, not only to these Nations, but even to all Europe, in asserting and maintaining their Liberties against the insolent pride and unjust encroachments of one of the greatest Oppressors the World hath known for many Ages:
To so great a Benefactor, I say, not only to these nations, but even to all Europe, in asserting and maintaining their Liberties against the insolent pride and unjust encroachments of one of the greatest Oppressors's the World hath known for many Ages:
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And the Prophet Isaiah, speaking of the Fast which God hath chosen, and which is acceptable to Him, makes Charity and Alms a most essential part of it:
And the Prophet Isaiah, speaking of the Fast which God hath chosen, and which is acceptable to Him, makes Charity and Alms a most essential part of it:
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But if we will not hearken and obey, can we expect that God should deliver us from the hands of our Enemies, that we may sin against Him without fear all the days of our Lives? To what purpose should the Providence of God take so much care to preserve our Religion to us,
But if we will not harken and obey, can we expect that God should deliver us from the hands of our Enemies, that we may sin against Him without Fear all the days of our Lives? To what purpose should the Providence of God take so much care to preserve our Religion to us,
If this be the truth of our Case, what can we say, why the Kingdom of God should not be taken from us and given to a Nation that will bring forth the fruits of it? What can we say,
If this be the truth of our Case, what can we say, why the Kingdom of God should not be taken from us and given to a nation that will bring forth the fruits of it? What can we say,
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as is very mis-becoming those who are in the more peculiar Presence of the Great and Glorious Majesty of Heaven and Earth, and profess at that very time to worship Him.
as is very misbecoming those who Are in the more peculiar Presence of the Great and Glorious Majesty of Heaven and Earth, and profess At that very time to worship Him.
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and consideration would probably work conviction, and conviction bring us to a better mind, and to a firm purpose of doing what we are inwardly convinc'd it is both our duty and our interest to do.
and consideration would probably work conviction, and conviction bring us to a better mind, and to a firm purpose of doing what we Are inwardly convinced it is both our duty and our Interest to do.
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and to turn to Him that hath smitten us, lest we provoke him to punish us yet seven times more, and after that seven times more for our sins, and for our impenitency in them, till at last He make our plagues wonderfull. To conclude;
and to turn to Him that hath smitten us, lest we provoke him to Punish us yet seven times more, and After that seven times more for our Sins, and for our impenitency in them, till At last He make our plagues wonderful. To conclude;
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Which God of his infinite Goodness grant, for his Mercies sake in Jesus Christ: To whom with thee, O Father and the Holy Ghost, be all Honour and Glory, both now and ever, Amen.
Which God of his infinite goodness grant, for his mercies sake in jesus christ: To whom with thee, Oh Father and the Holy Ghost, be all Honour and Glory, both now and ever, Amen.
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THE design of this Psalm is to vindicate the Goodness and Justice of the Divine Providence, notwithstanding the prosperous estate of the wicked and the afflicted condition of good men many times in this World.
THE Design of this Psalm is to vindicate the goodness and justice of the Divine Providence, notwithstanding the prosperous estate of the wicked and the afflicted condition of good men many times in this World.
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And yet for all this he tells us, that at some times he was under no small temptation to question the truth of this Principle, when he beheld the promiscuous dispensation of things here below;
And yet for all this he tells us, that At Some times he was under no small temptation to question the truth of this Principle, when he beheld the promiscuous Dispensation of things Here below;
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and they say, Doth God know, and is there knowledge in the most High? This Sentence is somewhat obscurely rendred in our Translation, so as to make the sence of it difficult; which is plainly this: Therefore his people return hither ;
and they say, Does God know, and is there knowledge in the most High? This Sentence is somewhat obscurely rendered in our translation, so as to make the sense of it difficult; which is plainly this: Therefore his people return hither;
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that is, therefore good men come to this, in the greatness of their affliction, and in the bitterness of their soul, to question God's knowledge and care of humane affairs.
that is, Therefore good men come to this, in the greatness of their affliction, and in the bitterness of their soul, to question God's knowledge and care of humane affairs.
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And then he resolves all into the unsearchable Wisdom of the Divine Providence, which if we fully understood from first to last, we should see good reason to be satisfied with the equity of it:
And then he resolves all into the unsearchable Wisdom of the Divine Providence, which if we Fully understood from First to last, we should see good reason to be satisfied with the equity of it:
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When I go into the Sanctuary of God, then shall I understand the end of these men? How thou didst set them in slippery places, &c. This satisfied him, that when-ever the secret design of God's Providence should be unfolded,
When I go into the Sanctuary of God, then shall I understand the end of these men? How thou didst Set them in slippery places, etc. This satisfied him, that whenever the secret Design of God's Providence should be unfolded,
and do entirely depend upon thy guidance and direction, not doubting but that my present troubles and afflictions will have a happy and glorious issue.
and do entirely depend upon thy guidance and direction, not doubting but that my present Troubles and afflictions will have a happy and glorious issue.
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And at last he breaks out into a kind of exultation and triumph for the mighty consolation which he found in the firm belief of the Being and Providence of God,
And At last he breaks out into a kind of exultation and triumph for the mighty consolation which he found in the firm belief of the Being and Providence of God,
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Our hopes are usually bigger than enjoyment can satisfie, and an evil long fear'd, besides that it may never come, is many times more painful and troublesome than the evil it self when it comes.
Our hope's Are usually bigger than enjoyment can satisfy, and an evil long feared, beside that it may never come, is many times more painful and troublesome than the evil it self when it comes.
He comes into the world naked and unarm'd, and from himself more destitute of the natural means of his security and support than any other Creature whatsoever,
He comes into the world naked and unarmed, and from himself more destitute of the natural means of his security and support than any other Creature whatsoever,
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So that the words of David are the very sense and voice of Nature, declaring to us that Mankind is born into the World upon terms of greater dependence upon the Providence of God than other Creatures:
So that the words of David Are the very sense and voice of Nature, declaring to us that Mankind is born into the World upon terms of greater dependence upon the Providence of God than other Creatures:
Thou art he, says David there to God, that tookest me out of the womb, thou madest me to hope, or thou didst keep me in safety, when I was upon my mother's breasts:
Thou art he, Says David there to God, that tookest me out of the womb, thou Madest me to hope, or thou didst keep me in safety, when I was upon my mother's breasts:
That when we are besieged with so many dangers, and so many arrows of death are perpetually flying about us, to which we do so many ways lie open, we should yet hold out twenty, forty, sixty years,
That when we Are besieged with so many dangers, and so many arrows of death Are perpetually flying about us, to which we do so many ways lie open, we should yet hold out twenty, forty, sixty Years,
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and in which, besides the infinite imperceptible and secret ways of mortality, there are so many sluces and flood-gates to let Death in and Life out, that it is next to a miracle,
and in which, beside the infinite imperceptible and secret ways of mortality, there Are so many sluices and floodgates to let Death in and Life out, that it is next to a miracle,
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though we take but little notice of it, that every one of us did not die every day since we were born ▪ I say, considering the nice and curious frame of our Bodies,
though we take but little notice of it, that every one of us did not die every day since we were born ▪ I say, considering the Nicaenae and curious frame of our Bodies,
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and the innumerable contingencies and hazards of humane Life, which is set in so slippery a place, that we still continue in the land of the living, we cannot ascribe to any thing but the watchful Providence of Almighty God, who holds our soul in life,
and the innumerable contingencies and hazards of humane Life, which is Set in so slippery a place, that we still continue in the land of the living, we cannot ascribe to any thing but the watchful Providence of Almighty God, who holds our soul in life,
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To the same merciful Providence of God we owe, that whilst we continue in life we have any comfortable possession and enjoyment of our selves and of that which makes us men, I mean our Reason and Understanding:
To the same merciful Providence of God we owe, that while we continue in life we have any comfortable possession and enjoyment of our selves and of that which makes us men, I mean our Reason and Understanding:
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and from treading upon the heels of one another? like the calamities of Job, when the hedge which God had set about him and all that he had, was broken down and removed.
and from treading upon the heels of one Another? like the calamities of Job, when the hedge which God had Set about him and all that he had, was broken down and removed.
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And there would be no other World for us to be happy in, and to make amends to us for all the fears and dangers, all the troubles and calamities of this present life:
And there would be no other World for us to be happy in, and to make amends to us for all the fears and dangers, all the Troubles and calamities of this present life:
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And who can shew us that good that is equal to all the wants and necessities, all the capacities and desires, all the fears and hopes of humane Nature? Whatsoever can answer all these, must have these following Properties:
And who can show us that good that is equal to all the Wants and necessities, all the capacities and Desires, all the fears and hope's of humane Nature? Whatsoever can answer all these, must have these following Properties:
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All these Properties meet only in God, who is the perfect and supreme Good; as I shall endeavour, in the following Discourse, more particularly to shew;
All these Properties meet only in God, who is the perfect and supreme Good; as I shall endeavour, in the following Discourse, more particularly to show;
God perfectly knows the natures and the powers of all his Creatures, and therefore can never be mistaken in the use and application of them to any of his purposes:
God perfectly knows the nature's and the Powers of all his Creatures, and Therefore can never be mistaken in the use and application of them to any of his Purposes:
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and were miserably bruised and maimed by their fall, God of his infinite mercy was pleas'd to restore us to a new capacity of happiness, by sending his only Son to suffer in our nature, and in our stead;
and were miserably Bruised and maimed by their fallen, God of his infinite mercy was pleased to restore us to a new capacity of happiness, by sending his only Son to suffer in our nature, and in our stead;
For that cannot be a happiness which depends upon uncertainties, and perhaps one of the greatest aggravations of misery is to fall from happiness, to have been once happy and afterwards to cease to be so:
For that cannot be a happiness which depends upon uncertainties, and perhaps one of the greatest aggravations of misery is to fallen from happiness, to have been once happy and afterwards to cease to be so:
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or distress, or persecution, or famine, or nakedness, or peril, or sword? We may be stripp'd of all our worldly Comforts and Enjoyments, by the violence of men;
or distress, or persecution, or famine, or nakedness, or peril, or sword? We may be stripped of all our worldly Comforts and Enjoyments, by the violence of men;
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nor heighth, nor depth, nor things present, nor things to come, nor any other Creature, shall be able to separate us from the love of God which is in Christ Jesus, our Lord. Nor any other Creature:
nor height, nor depth, nor things present, nor things to come, nor any other Creature, shall be able to separate us from the love of God which is in christ jesus, our Lord. Nor any other Creature:
and that is Sin, which is none of God's Creatures, but our own: This indeed deliberately consented to, and wilfully continued in, will finally part God and us,
and that is since, which is none of God's Creatures, but our own: This indeed deliberately consented to, and wilfully continued in, will finally part God and us,
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Therefore well might David fix his happiness upon God alone, and say, Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee:
Therefore well might David fix his happiness upon God alone, and say, Whom have I in Heaven but thee? and there is none upon Earth that I desire beside thee:
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God is intimate to our Souls, and hath secret ways whereby to convey the joys and comforts of his Holy Spirit into our Hearts, under the bitterest afflictions and sharpest sufferings:
God is intimate to our Souls, and hath secret ways whereby to convey the Joys and comforts of his Holy Spirit into our Hearts, under the Bitterest afflictions and Sharpest sufferings:
When we are persecuted, afflicted, and tormented, He can give us that ravishing sight of the Glories of another World, that stedfast assurance of a future Blessedness,
When we Are persecuted, afflicted, and tormented, He can give us that ravishing sighed of the Glories of Another World, that steadfast assurance of a future Blessedness,
How did many of the primitive Christian Martyrs, in the midst of their torments, and under the very pangs of death rejoice in the hope of the glory of God?
How did many of the primitive Christian Martyrs, in the midst of their torments, and under the very pangs of death rejoice in the hope of the glory of God?
or how to entertain their thoughts with any comfortable considerations under their present anguish. All men naturally resort to God in extremity, and cry out to him for help:
or how to entertain their thoughts with any comfortable considerations under their present anguish. All men naturally resort to God in extremity, and cry out to him for help:
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And at the same time that they are forc'd to acknowledge him, and to supplicate to him for mercy and forgiveness, they shall be ready to despair of it:
And At the same time that they Are forced to acknowledge him, and to supplicate to him for mercy and forgiveness, they shall be ready to despair of it:
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To which I will add that terrible Passage in the Prophet, concerning the perverse and obstinate Jews, They are a People of no understanding, therefore he that made them will not have mercy on them,
To which I will add that terrible Passage in the Prophet, Concerning the perverse and obstinate jews, They Are a People of no understanding, Therefore he that made them will not have mercy on them,
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And men are miserable Creatures indeed, when God their Maker doth abandon them, and hath so far hardened his heart against them, that he can have no pity and compassion for them.
And men Are miserable Creatures indeed, when God their Maker does abandon them, and hath so Far hardened his heart against them, that he can have no pity and compassion for them.
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after he had searched Heaven and Earth, the result of all his wishes would be that there were just such a Being as we must necessarily conceive God to be:
After he had searched Heaven and Earth, the result of all his wishes would be that there were just such a Being as we must necessarily conceive God to be:
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After all his enquiry he would come to the Psalmist 's conclusion here in the Text, Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee.
After all his enquiry he would come to the Psalmist is conclusion Here in the Text, Whom have I in Heaven but thee? and there is none upon Earth that I desire beside thee.
For when all things are well weigh'd, and all accounts rightly cast up and adjusted, we shall at last settle in David 's resolution of that great Question, What is the chief Good of man? There be many, says he, that say, Who will shew us any good? That is, Men are generally inquisitive after happiness,
For when all things Are well weighed, and all accounts rightly cast up and adjusted, we shall At last settle in David is resolution of that great Question, What is the chief Good of man? There be many, Says he, that say, Who will show us any good? That is, Men Are generally inquisitive After happiness,
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Most men place it in the present enjoyments of this World, but David for his part pitches upon God, in whom he was fully convinc'd that the happiness of Man does consist:
Most men place it in the present enjoyments of this World, but David for his part pitches upon God, in whom he was Fully convinced that the happiness of Man does consist:
But David had found that which gave more joy and gladness to his heart, the favour of God and the light of his countenance: This gave perfect rest and tranquillity to his mind,
But David had found that which gave more joy and gladness to his heart, the favour of God and the Light of his countenance: This gave perfect rest and tranquillity to his mind,
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First, This plainly shews us the great unreasonableness and folly of Atheism, which would banish the belief of God and his Providence out of the World:
First, This plainly shows us the great unreasonableness and folly of Atheism, which would banish the belief of God and his Providence out of the World:
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because his unhappiness would be laid in the very frame of his nature, in that which distinguishes him from all other Beings below him, I mean in his Reason and Understanding:
Because his unhappiness would be laid in the very frame of his nature, in that which Distinguishes him from all other Beings below him, I mean in his Reason and Understanding:
yet the belief of these things is so much for the interest, and comfort, and happiness of Mankind, that a Wise man would be heartily troubled to part with a Principle so favourable to his quiet,
yet the belief of these things is so much for the Interest, and Comfort, and happiness of Mankind, that a Wise man would be heartily troubled to part with a Principle so favourable to his quiet,
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And if there were not something real in the Principles of Religion, it is impossible that they should have so remarkable and so regular an effect to support our minds in every condition, upon so great a number of persons of different degrees of understanding, of all ranks and conditions, young and old, learned and unlearned, in so many distant Places,
And if there were not something real in the Principles of Religion, it is impossible that they should have so remarkable and so regular an Effect to support our minds in every condition, upon so great a number of Persons of different Degrees of understanding, of all ranks and conditions, young and old, learned and unlearned, in so many distant Places,
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I remember that Grotius, in his excellent Book of the Truth of the Christian Religion, hath this observation, That God did not intend that the Principles of Religion should have the utmost evidence that any thing is capable of,
I Remember that Grotius, in his excellent Book of the Truth of the Christian Religion, hath this observation, That God did not intend that the Principles of Religion should have the utmost evidence that any thing is capable of,
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but so much as is abundantly sufficient to satisfie a sober and impartial Enquirer after Truth, one that hath no other interest but to find out Truth;
but so much as is abundantly sufficient to satisfy a Sobrium and impartial Enquirer After Truth, one that hath no other Interest but to find out Truth;
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But now, according to the Doctrine and Practice of the Church of Rome, the Psalmist here puts a very odd and strange Question, Whom have I in Heaven but thee? To which they must give a quite different answer from what the Psalmist plainly intended;
But now, according to the Doctrine and Practice of the Church of Rome, the Psalmist Here puts a very odd and strange Question, Whom have I in Heaven but thee? To which they must give a quite different answer from what the Psalmist plainly intended;
to whom we may apply our selves, without troubling God and our Blessed Saviour, who also is God blessed for evermore, by presuming upon every occasion to make our immediate Addresses to Him ▪ For as they would make us believe,
to whom we may apply our selves, without troubling God and our Blessed Saviour, who also is God blessed for evermore, by presuming upon every occasion to make our immediate Addresses to Him ▪ For as they would make us believe,
though Abraham was ignorant of it, and David knew it not, the blessed Spirits above, both Angels and Saints, do not only intercede with God for us for all sorts of Blessings,
though Abraham was ignorant of it, and David knew it not, the blessed Spirits above, both Angels and Saints, do not only intercede with God for us for all sorts of Blessings,
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They would indeed fain palliate this matter, by telling us, that by these direct and immediate Addresses to Angels and Saints to bestow Grace and eternal Life upon them, they mean no more but only to pray to them that they would be pleased to intercede with God for these Blessings to be bestowed upon them by their Mediation:
They would indeed fain palliate this matter, by telling us, that by these Direct and immediate Addresses to Angels and Saints to bestow Grace and Eternal Life upon them, they mean no more but only to pray to them that they would be pleased to intercede with God for these Blessings to be bestowed upon them by their Mediation:
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But if they mean no mean, why do they say more than they mean? Why do they use such expressions as to the common sense and understanding of Mankind do signifie a great deal more than they say they mean;
But if they mean no mean, why do they say more than they mean? Why do they use such expressions as to the Common sense and understanding of Mankind do signify a great deal more than they say they mean;
such expressions, as they themselves do acknowledge, if they be understood according to the most obvious sence of the words, would render them guilty of flat Idolatry? Especially when they know, that they are charged with Idolatry upon this account;
such expressions, as they themselves do acknowledge, if they be understood according to the most obvious sense of the words, would render them guilty of flat Idolatry? Especially when they know, that they Are charged with Idolatry upon this account;
And yet admitting what they say in this matter to be true, and that by these expressions in their Prayers they intend no more but the solemn Invocation of Angels and Saints, that they would intercede with God to bestow these Blessings upon them for the sake of their Merits, and upon their Mediation:
And yet admitting what they say in this matter to be true, and that by these expressions in their Prayers they intend no more but the solemn Invocation of Angels and Saints, that they would intercede with God to bestow these Blessings upon them for the sake of their Merits, and upon their Mediation:
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Yet this surely is a great deal too much, and cannot be done without a high entrenchment upon the Office of the only Mediator between God and Man, the Man Christ Jesus:
Yet this surely is a great deal too much, and cannot be done without a high entrenchment upon the Office of the only Mediator between God and Man, the Man christ jesus:
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if she know any thing of the follies of Her Worshippers here below, with what disdain and indignation, do we think She hears those infinite Prayers that are made to Her,
if she know any thing of the follies of Her Worshippers Here below, with what disdain and Indignation, do we think She hears those infinite Prayers that Are made to Her,
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and which for the frequency of it, both in their publick and private Devotions, is very much beyond what they give to God and Christ? As if there were none in Heaven but She, nor any thing upon Earth to be worshipped in comparison of Her Image.
and which for the frequency of it, both in their public and private Devotions, is very much beyond what they give to God and christ? As if there were none in Heaven but She, nor any thing upon Earth to be worshipped in comparison of Her Image.
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Nay, so far have they carried this extravagant Folly, and how much farther they would have carried it, had not the Reformation given a check to it, God only knows:
Nay, so Far have they carried this extravagant Folly, and how much farther they would have carried it, had not the Reformation given a check to it, God only knows:
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So far, I say, have they proceeded in this Folly, as, in that famous Book of their Devotions, called Our Lady's Psalter, not only to apply to Her some part of this Psalm, out of which I have taken my Text, beginning it thus:
So Far, I say, have they proceeded in this Folly, as, in that famous Book of their Devotions, called Our Lady's Psalter, not only to apply to Her Some part of this Psalm, out of which I have taken my Text, beginning it thus:
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How good is God to Israel, to them that worship his Blessed Mother? But they have likewise profanely burlesqued, I cannot afford it a better term, this whole Book of Psalms, applying to Her almost the highest things that are there said concerning God and our Blessed Saviour. Hear, O Heavens,
How good is God to Israel, to them that worship his Blessed Mother? But they have likewise profanely burlesqued, I cannot afford it a better term, this Whole Book of Psalms, applying to Her almost the highest things that Are there said Concerning God and our Blessed Saviour. Hear, Oh Heavens,
and to see the most learned Persons in that Communion set themselves in good earnest to justifie all these follies and absurdities by a grave and groundless pretence to Infallibility.
and to see the most learned Persons in that Communion Set themselves in good earnest to justify all these follies and absurdities by a grave and groundless pretence to Infallibility.
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Then may we rejoice and glory in God, as the Psalmist here does, and say, Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee.
Then may we rejoice and glory in God, as the Psalmist Here does, and say, Whom have I in Heaven but thee? and there is none upon Earth that I desire beside thee.
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But then it is no man's interest to be wicked, because thereby we make Him our Enemy in whose favour is life, and upon whom all our hopes of happiness do depend.
But then it is no Man's Interest to be wicked, Because thereby we make Him our Enemy in whose favour is life, and upon whom all our hope's of happiness do depend.
Ye are my friends, saith our Blessed Lord, if ye do whatsoever I command you: This is the love of God, saith St. John, that we keep his commandments:
You Are my Friends, Says our Blessed Lord, if you do whatsoever I command you: This is the love of God, Says Saint John, that we keep his Commandments:
THese words are a message from God sent by his Prophet to the People of the Jews, who trusted in their own Wisdom, and Might, and Riches, for their safety and preservation from that Destruction which, in the former part of this Chapter, God had threaten'd to bring upon them by the King of Babylon. To take them off from this vain confidence is this Message sent to them, Thus saith the Lord, Let not the wise man glory in his wisdom,
THese words Are a message from God sent by his Prophet to the People of the jews, who trusted in their own Wisdom, and Might, and Riches, for their safety and preservation from that Destruction which, in the former part of this Chapter, God had threatened to bring upon them by the King of Babylon. To take them off from this vain confidence is this Message sent to them, Thus Says the Lord, Let not the wise man glory in his Wisdom,
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The Text instanceth in three things which are the great Idols of mankind, and in which they are very apt to pride themselves and to place their confidence,
The Text Instanceth in three things which Are the great Idols of mankind, and in which they Are very apt to pride themselves and to place their confidence,
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neither in the largeness and compass of his Knowledge and Understanding, nor in his skill and dexterity in the contrivance and conduct of humane Affairs;
neither in the largeness and compass of his Knowledge and Understanding, nor in his skill and dexterity in the contrivance and conduct of humane Affairs;
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so perfect, so clear an understanding as hath no flaw, no dark Water in it? How hard a matter is it to be truly wise? And yet there are so many pretenders to wisdom as would almost tempt a man to think that nothing is easier.
so perfect, so clear an understanding as hath no flaw, no dark Water in it? How hard a matter is it to be truly wise? And yet there Are so many pretenders to Wisdom as would almost tempt a man to think that nothing is Easier.
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But if we will trust the judgment of most men concerning themselves, nothing is more equally shar'd among mankind than a good degree of wisdom and understanding.
But if we will trust the judgement of most men Concerning themselves, nothing is more equally shared among mankind than a good degree of Wisdom and understanding.
And, next to them, not those many that think they have it, but those few that are sensible of their own defects and imperfections and know that they have it not.
And, next to them, not those many that think they have it, but those few that Are sensible of their own defects and imperfections and know that they have it not.
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It depends upon the uncertain wills and fickle humours, the mistaken and mutable interests of men, which are perpetually shifting from one point to another,
It depends upon the uncertain wills and fickle humours, the mistaken and mutable interests of men, which Are perpetually shifting from one point to Another,
Of this we have a most remarkable Example in Achitophel, of whose wisdom the Scripture gives this extraordinary Testimony, That the counsel which he counselled in those days was as if one had enquired at the Oracle of God:
Of this we have a most remarkable Exampl in Ahithophel, of whose Wisdom the Scripture gives this extraordinary Testimony, That the counsel which he counseled in those days was as if one had inquired At the Oracle of God:
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It seems he gave very good counsel also to Absalom, and because he would not follow it was discontented to that degree as to lay violent hands upon himself:
It seems he gave very good counsel also to Absalom, and Because he would not follow it was discontented to that degree as to lay violent hands upon himself:
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and caution were great wisdom at Land, and confidence and presumption great prudence at Sea. But the true reason of these things lies much deeper, in the secret Providence of Almighty God, who when he pleases can so govern and over-rule both the understandings and the wills of men,
and caution were great Wisdom At Land, and confidence and presumption great prudence At Sea. But the true reason of these things lies much Deeper, in the secret Providence of Almighty God, who when he Pleases can so govern and overrule both the understandings and the wills of men,
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Secondly, When knowledge and wisdom are with great difficulty in any competent measure attain'd, how easily are they lost? By a disease, by a blow upon the head;
Secondly, When knowledge and Wisdom Are with great difficulty in any competent measure attained, how Easily Are they lost? By a disease, by a blow upon the head;
Nay even the excess of knowledge and wisdom, especially if attended with pride as too often it is, is very dangerous and does many times border upon distraction and run into madness:
Nay even the excess of knowledge and Wisdom, especially if attended with pride as too often it is, is very dangerous and does many times border upon distraction and run into madness:
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And when a man's Understanding is once craz'd and shatter'd, how are the finest notions and thoughts of the wisest man blunder'd and broken, perplex'd and entangled? like a puzled lump of silk,
And when a Man's Understanding is once crazed and shattered, how Are the Finest notions and thoughts of the Wisest man blundered and broken, perplexed and entangled? like a puzzled lump of silk,
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If we understand it of the natural strength of men's bodies, how little reason is there to glory in that, in which so many of the Creatures below us do by so many degrees excell us? In that, which may so many ways be lost;
If we understand it of the natural strength of men's bodies, how little reason is there to glory in that, in which so many of the Creatures below us doe by so many Degrees excel us? In that, which may so many ways be lost;
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yet God directed him to assail him at a distance by a weapon that was too hard for him, a stone out of a sling, which struck the Giant in the forehead,
yet God directed him to assail him At a distance by a weapon that was too hard for him, a stone out of a sling, which struck the Giant in the forehead,
It is Solomon 's observation, that such are the interpositions of Divine Providences in humane Affairs, that the Event of things is many times not at all answerable to the power and probability of second Causes:
It is Solomon is observation, that such Are the interpositions of Divine Providences in humane Affairs, that the Event of things is many times not At all answerable to the power and probability of second Causes:
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And one way, among many others, whereby the Providence of God doth often interpose to decide the Events of War, is by a remarkable change of the Seasons and Weather in favour of one Side:
And one Way, among many Others, whereby the Providence of God does often interpose to decide the Events of War, is by a remarkable change of the Seasons and Weather in favour of one Side:
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As by sending great Snows, or violent Rains, to hinder the early motion and march of a powerful Army, to the disappointment or prejudice of some great Design:
As by sending great Snows, or violent Rains, to hinder the early motion and march of a powerful Army, to the disappointment or prejudice of Some great Design:
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because I take this Book to be incomparably the most ancient of all other, and much elder than Moses: And yet it is written with as lively a sense of the Providence of God,
Because I take this Book to be incomparably the most ancient of all other, and much elder than Moses: And yet it is written with as lively a sense of the Providence of God,
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and with this amongst the rest, Hast thou entred into the treasures of the Snow? hast thou seen the treasures of the Hail? which I have reserv'd against the time of trouble, against the Day of Battel and War. The meaning of which is, that the Providence of God doth sometimes interpose to determine the Events of War, by governing the Seasons and the Weather,
and with this among the rest, Hast thou entered into the treasures of the Snow? hast thou seen the treasures of the Hail? which I have reserved against the time of trouble, against the Day of Battle and War. The meaning of which is, that the Providence of God does sometime interpose to determine the Events of War, by governing the Seasons and the Weather,
The expression is Poetical, but the plain meaning of it is, that by mighty and sudden Rains, which the common Opinion did ascribe to a special influence of the Planets, the River of Kishon, near which Sisera 's Army lay, was so raised and swoln as to drown the greatest part of that huge Host. For so Deborah explains the fighting of the Stars in their courses against Sisera:
The expression is Poetical, but the plain meaning of it is, that by mighty and sudden Rains, which the Common Opinion did ascribe to a special influence of the Planets, the River of Kishon, near which Sisera is Army lay, was so raised and swollen as to drown the greatest part of that huge Host. For so Deborah explains the fighting of the Stars in their courses against Sisera:
They fought, says she, from Heaven, the Stars in their courses fought against Sisera, the River of Kishon swept them away: As if the Stars, which were supposed by their influence to have caused those sudden and extraordinary Rains, had set themselves in Battel-array against Sisera and his Army.
They fought, Says she, from Heaven, the Stars in their courses fought against Sisera, the River of Kishon swept them away: As if the Stars, which were supposed by their influence to have caused those sudden and extraordinary Rains, had Set themselves in Battle array against Sisera and his Army.
But we may do well to consider, that Riches are things without us; not the real Excellencies of our Nature, but the accidental Ornaments of our Fortune.
But we may do well to Consider, that Riches Are things without us; not the real Excellencies of our Nature, but the accidental Ornament of our Fortune.
because men of much slower understandings do commonly out-do others in diligence and drudging, their minds lying more level to the low design of being rich.
Because men of much slower understandings do commonly outdo Others in diligence and drudging, their minds lying more level to the low Design of being rich.
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And why should any man be proud of his danger, of that which one time or other may be the certain and only cause of his ruin? A man may be too rich to be forgiven a fault which would never have been prosecuted against a man of a middle Fortune.
And why should any man be proud of his danger, of that which one time or other may be the certain and only cause of his ruin? A man may be too rich to be forgiven a fault which would never have been prosecuted against a man of a middle Fortune.
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II. I proceed to consider, What it is that is matter of true glory? But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord, which exercise loving-kindness,
II I proceed to Consider, What it is that is matter of true glory? But let him that Glorieth glory in this, that he understands and Knoweth me, that I am the Lord, which exercise Lovingkindness,
but likewise a lively sense of these things, and affections suitable to these apprehensions. That he understandeth and knoweth me, that I am the Lord, that is the Creator,
but likewise a lively sense of these things, and affections suitable to these apprehensions. That he understands and Knoweth me, that I am the Lord, that is the Creator,
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especially of those which are most proper for our imitation; and such are those mentioned in the Text, loving-kindness, and judgment, and righteousness ; which we may distinguish thus:
especially of those which Are most proper for our imitation; and such Are those mentioned in the Text, Lovingkindness, and judgement, and righteousness; which we may distinguish thus:
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Righteousness seems to be a word of a larger signification, and to denote that universal Rectitude of the Divine Nature which appears in all the Administrations of his Providence here below;
Righteousness seems to be a word of a larger signification, and to denote that universal Rectitude of the Divine Nature which appears in all the Administrations of his Providence Here below;
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Several of the Perfections of the Divine Nature are incommunicable to a Creature, and therefore cannot be thought to be proposed to us for a Pattern; as self-existence, independence, and all-sufficiency ;
Several of the Perfections of the Divine Nature Are incommunicable to a Creature, and Therefore cannot be Thought to be proposed to us for a Pattern; as self-existence, independence, and All-sufficiency;
It is an insufferable Presumption, and a sottish Ignorance of the necessary Bounds and Limits of our Being, to think to resemble God in these Perfections:
It is an insufferable Presumption, and a sottish Ignorance of the necessary Bounds and Limits of our Being, to think to resemble God in these Perfections:
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In our imitation of God we must still keep within the station of Creatures; not affecting an independency and sovereignty like God, and to be omnipotent as he is:
In our imitation of God we must still keep within the station of Creatures; not affecting an independency and sovereignty like God, and to be omnipotent as he is:
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in comparison of which all humane wisdom, and power, and riches, are so far from being matter of glory, that they are very despicable and pitiful things:
in comparison of which all humane Wisdom, and power, and riches, Are so Far from being matter of glory, that they Are very despicable and pitiful things:
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I shall only make two Observations or Inferences from what hath been said, and then apply the whole Discourse to the great Occasion of this Day: And they are these.
I shall only make two Observations or Inferences from what hath been said, and then apply the Whole Discourse to the great Occasion of this Day: And they Are these.
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why should we suppose that he makes any Revelation of his Will to us? Unless it be first naturally known that God is a God of Truth, what ground is there for the belief of his Word? So that the Principles of Natural Religion are the foundation of that which is reveal'd:
why should we suppose that he makes any Revelation of his Will to us? Unless it be First naturally known that God is a God of Truth, what ground is there for the belief of his Word? So that the Principles of Natural Religion Are the Foundation of that which is revealed:
Upon this Principle, a great many Doctrines are without more a-do to be rejected, because they do plainly and at first sight contradict the Divine Nature and Perfections.
Upon this Principle, a great many Doctrines Are without more ado to be rejected, Because they do plainly and At First sighed contradict the Divine Nature and Perfections.
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In vertue of this Principle I cannot believe, upon the pretended Authority or Infallibility of any Person or Church, that Force is a fit Argument to produce Faith:
In virtue of this Principle I cannot believe, upon the pretended authority or Infallibility of any Person or Church, that Force is a fit Argument to produce Faith:
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No man shall ever persuade me, no not the Bishop of Meaux with all his Eloquence, that Prisons and Tortures, Dragoons and the Galleys, are proper means to convince the Understanding,
No man shall ever persuade me, no not the Bishop of Meaux with all his Eloquence, that Prisons and Tortures, Dragoons and the Galleys, Are proper means to convince the Understanding,
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As little can I believe, that God who caused the Holy Scriptures to be written for the instruction of mankind, did ever intend that they should be lock'd up and concealed from the People in an unknown Tongue.
As little can I believe, that God who caused the Holy Scriptures to be written for the instruction of mankind, did ever intend that they should be locked up and concealed from the People in an unknown Tongue.
Least of all can I believe that Doctrine of the Council of Trent, That the saving Efficacy of the Sacraments doth depend upon the intention of the Priest that administers them:
lest of all can I believe that Doctrine of the Council of Trent, That the Saving Efficacy of the Sacraments does depend upon the intention of the Priest that administers them:
and that righteous and innocent People should lie at the mercy and will of a wicked and perverse Priest, to be sav'd or damn'd by him as he thinks fit, That be far from thee:
and that righteous and innocent People should lie At the mercy and will of a wicked and perverse Priest, to be saved or damned by him as he thinks fit, That be Far from thee:
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Now Goodness is a generous disposition of mind to diffuse and communicate it self by making others to partake of our Happiness, in such degrees as they are capable:
Now goodness is a generous disposition of mind to diffuse and communicate it self by making Others to partake of our Happiness, in such Degrees as they Are capable:
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This surely is the highest pleasure, I had almost said pride, of a great Mind. In vain therefore do we dream of Happiness in any thing without us. Happiness must be within us;
This surely is the highest pleasure, I had almost said pride, of a great Mind. In vain Therefore do we dream of Happiness in any thing without us. Happiness must be within us;
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and by enduing us with such qualities as are the necessary Materials of Happiness: And a man may assoon be well without Health as happy without Goodness.
and by enduing us with such qualities as Are the necessary Materials of Happiness: And a man may As soon be well without Health as happy without goodness.
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If a wicked man were taken up into Heaven, yet if he still continue the same bad man that he was before, coelum, non animum mutavit, he may have chang'd the Climate, and be gone into a far Country;
If a wicked man were taken up into Heaven, yet if he still continue the same bad man that he was before, coelum, non animum mutavit, he may have changed the Climate, and be gone into a Far Country;
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But the improvement of this Opportunity into so great and happy a Victory we owe, under God, to the matchless Conduct and Courage of the Brave Admiral, and to the invincible Resolution and Valour of the Captains and Seamen.
But the improvement of this Opportunity into so great and happy a Victory we owe, under God, to the matchless Conduct and Courage of the Brave Admiral, and to the invincible Resolution and Valour of the Captains and Seamen.
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This great Deliverance from the design'd Invasion, and this glorious Victory, God vouchsaf'd to us at Home, whilst His Sacred Majesty was so freely hazarding his Royal Person abroad, in the Publick Cause of the Rights and Liberties of almost all Europe.
This great Deliverance from the designed Invasion, and this glorious Victory, God vouchsafed to us At Home, while His Sacred Majesty was so freely hazarding his Royal Person abroad, in the Public Cause of the Rights and Liberties of almost all Europe.
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Even to him that exerciseth loving-kindness, and judgment, and righteousness in the Earth: In Him will we glory as our sure Refuge and Defence, as our Mighty Deliverer,
Even to him that Exerciseth Lovingkindness, and judgement, and righteousness in the Earth: In Him will we glory as our sure Refuge and Defence, as our Mighty Deliverer,
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And now I have only to entreat your patience a little longer, whilst I apply what hath been discoursed upon this Text a little more closely to the Occasion of this Day.
And now I have only to entreat your patience a little longer, while I apply what hath been discoursed upon this Text a little more closely to the Occasion of this Day.
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And blessed be God for this happy Occasion: The greatest England ever had, and, in the true consequences of it, perhaps the greatest that Europe ever had of Praise and Thanksgiving.
And blessed be God for this happy Occasion: The greatest England ever had, and, in the true consequences of it, perhaps the greatest that Europe ever had of Praise and Thanksgiving.
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We who live in this Western part of Christendom have seen a mighty Prince, by the just permission of God, raised up to be a Terrour and Scourge to all his Neighbours:
We who live in this Western part of Christendom have seen a mighty Prince, by the just permission of God, raised up to be a Terror and Scourge to all his Neighbours:
A Prince, who had in perfection all the Advantages mentioned in the former part of the Text: And who, in the opinion of many who had been long dazzled with his Splendour and Greatness, hath pass'd for many years,
A Prince, who had in perfection all the Advantages mentioned in the former part of the Text: And who, in the opinion of many who had been long dazzled with his Splendour and Greatness, hath passed for many Years,
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A Prince that commands the Estates of all his Subjects, and of all his Conquests; which hath furnish'd him with an almost inexhaustible Treasure and Revenue:
A Prince that commands the Estates of all his Subject's, and of all his Conquests; which hath furnished him with an almost inexhaustible Treasure and Revenue:
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The consideration whereof brings to my thoughts those Passages in the Prophet concerning old Babylon, that standing and perpetual Type of the great Oppressors and Persecutors of God's true Church and Religion:
The consideration whereof brings to my thoughts those Passages in the Prophet Concerning old Babylon, that standing and perpetual Type of the great Oppressors's and Persecutors of God's true Church and Religion:
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How is the Oppressor ceased? the exactor of gold ceased? He who smote the People in wrath with a continual stroke, he who ruled the Nations in anger is himself persecuted, and none hindreth.
How is the Oppressor ceased? the exactor of gold ceased? He who smote the People in wrath with a continual stroke, he who ruled the nations in anger is himself persecuted, and none hindereth.
all they shall speak and say unto thee, art thou also become weak as we are? art thou also become like unto us? how art thou fallen from Heaven, O Lucifer, Son of the morning? How art thou cut down to the ground that didst weaken the Nations? For thou hast said in thy heart, I will ascend into Heaven, I will exalt my Throne above the Stars of God:
all they shall speak and say unto thee, art thou also become weak as we Are? art thou also become like unto us? how art thou fallen from Heaven, Oh Lucifer, Son of the morning? How art thou Cut down to the ground that didst weaken the nations? For thou hast said in thy heart, I will ascend into Heaven, I will exalt my Throne above the Stars of God:
I will sit also upon the Mount of the Congregation in the sides of the North, That is, upon Mount Zion, for just so the Psalmist describes it, Beautiful for situation, the joy of the whole Earth is Mount Zion, on the sides of the North.
I will fit also upon the Mount of the Congregation in the sides of the North, That is, upon Mount Zion, for just so the Psalmist describes it, Beautiful for situation, the joy of the Whole Earth is Mount Zion, on the sides of the North.
I have sometimes heretofore wondred, Why at the destruction of Modern and Mystical Babylon the Scripture should make so express mention of great wailing and lamentation for the loss of Her Ships and Seamen: Little imagining thirty years ago, that any of the Kingdoms who had given their power to the Beast would ever have arrived to that mighty Naval Force:
I have sometime heretofore wondered, Why At the destruction of Modern and Mystical Babylon the Scripture should make so express mention of great wailing and lamentation for the loss of Her Ships and Seamen: Little imagining thirty Years ago, that any of the Kingdoms who had given their power to the Beast would ever have arrived to that mighty Naval Force:
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but I am afraid it is true, it is like in the conclusion to prove the best Argument of all other to convince those who have so long pretended Conscience against submission to the present Government.
but I am afraid it is true, it is like in the conclusion to prove the best Argument of all other to convince those who have so long pretended Conscience against submission to the present Government.
who never said or did an insolent thing, but instead of despising his Enemies has upon all occasions encounter'd them with an undaunted Spirit and Resolution.
who never said or did an insolent thing, but instead of despising his Enemies has upon all occasions encountered them with an undaunted Spirit and Resolution.
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and yet so intirely one, as perhaps no Nation, no Age can furnish us with a Parallel: Two Princes perfectly united in the same Design of promoting the true Religion,
and yet so entirely one, as perhaps no nation, no Age can furnish us with a Parallel: Two Princes perfectly united in the same Design of promoting the true Religion,
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To deny themselves, did I say? No, they have wisely and judiciously chosen the truest and highest Pleasure that this World knows, the Pleasure of doing good, and being Benefactors to Mankind.
To deny themselves, did I say? No, they have wisely and judiciously chosen the Truest and highest Pleasure that this World knows, the Pleasure of doing good, and being Benefactors to Mankind.
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For his Mercies sake in Jesus Christ, to whom with thee, O Father, and the Holy Ghost, be all Honour and Glory, Thanksgiving and Praise, both now and for ever. Amen.
For his mercies sake in jesus christ, to whom with thee, Oh Father, and the Holy Ghost, be all Honour and Glory, Thanksgiving and Praise, both now and for ever. Amen.
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GEneral Persuasives to Repentance and a good Life, and Invectives against Sin and Wickedness at large, are certainly of good use to recommend Religion and Virtue,
GEneral Persuasive to Repentance and a good Life, and Invectives against since and Wickedness At large, Are Certainly of good use to recommend Religion and Virtue,
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Because they fall among the Croud, but do not touch the Consciences of particular Persons in so sensible and awakening a manner as when we treat of particular Duties and Sins,
Because they fallen among the Crowd, but do not touch the Consciences of particular Persons in so sensible and awakening a manner as when we Treat of particular Duties and Sins,
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The general way is, as if a Physician, instead of applying particular Remedies to the Distemper of his Patient, should entertain him with a long discourse of Diseases in general,
The general Way is, as if a physician, instead of applying particular Remedies to the Distemper of his Patient, should entertain him with a long discourse of Diseases in general,
and of the pleasure and advantages of Health; and earnestly persuade him to be well; without taking his particular Disease into consideration, and prescribing Remedies for it.
and of the pleasure and advantages of Health; and earnestly persuade him to be well; without taking his particular Disease into consideration, and prescribing Remedies for it.
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by which men contract so much guilt to themselves, and create so much trouble to others ▪ And from which, it is to be feared, few or none are wholly free.
by which men contract so much guilt to themselves, and create so much trouble to Others ▪ And from which, it is to be feared, few or none Are wholly free.
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Fourthly, I shall add some further Considerations to dissuade men from it. Fifthly, I shall give some Rules and Directions for the prevention and cure of it. I.
Fourthly, I shall add Some further Considerations to dissuade men from it. Fifthly, I shall give Some Rules and Directions for the prevention and cure of it. I.
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So that this Vice consists in saying things of others which tend to their disparagement and reproach, to the taking away or lessening of their Reputation and good Name.
So that this Vice consists in saying things of Others which tend to their disparagement and reproach, to the taking away or lessening of their Reputation and good Name.
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because they insinuate something that is much worse than is said, and yet are very apt to create in unwary men a strong belief of something that is very bad,
Because they insinuate something that is much Worse than is said, and yet Are very apt to create in unwary men a strong belief of something that is very bad,
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So that it matters not in what fashion a Slander is dress'd up, if it tend to defame a man and to diminish his Reputation, it is the Sin forbidden in the Text.
So that it matters not in what fashion a Slander is dressed up, if it tend to defame a man and to diminish his Reputation, it is the since forbidden in the Text.
First, It is not only lawful, but very commendable, and many times our duty to do this in order to the probable amendment of the person of whom evil is spoken.
First, It is not only lawful, but very commendable, and many times our duty to do this in order to the probable amendment of the person of whom evil is spoken.
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For perhaps the party may not be guilty of what hath been reported of him, and then it is a kindness to give him the opportunity of vindicating himself:
For perhaps the party may not be guilty of what hath been reported of him, and then it is a kindness to give him the opportunity of vindicating himself:
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and tell them of their faults in such a manner as if we did it to shew our authority rather than our charity. It requires a great deal of address and gentle application so to manage the business of Reproof,
and tell them of their Faults in such a manner as if we did it to show our Authority rather than our charity. It requires a great deal of address and gentle application so to manage the business of Reproof,
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and out of reverence to the Oath taken in such Cases, he is so far from deserving blame for so doing, that it would be an unpardonable fault in him to conceal the truth, or any part of it.
and out of Reverence to the Oath taken in such Cases, he is so Far from deserving blame for so doing, that it would be an unpardonable fault in him to conceal the truth, or any part of it.
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When a man cannot conceal another's faults without betraying his own innocency, no charity requires a man to suffer himself to be defamed to save the reputation of another man. Charity begins at home ;
When a man cannot conceal another's Faults without betraying his own innocency, no charity requires a man to suffer himself to be defamed to save the reputation of Another man. Charity begins At home;
But even in this case we ought to take great care that the ill character we give of any man be spread no further than is necessary to the good end we designed in it.
But even in this case we ought to take great care that the ill character we give of any man be spread no further than is necessary to the good end we designed in it.
Besides these more obvious and remarkable Cases, this Prohibition doth not I think hinder but that in ordinary conversation men may mention that ill of others which is already made as publick as it well can be:
Beside these more obvious and remarkable Cases, this Prohibition does not I think hinder but that in ordinary Conversation men may mention that ill of Others which is already made as public as it well can be:
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And therefore men do commonly incline to the censorious and uncharitable side: which shews humane Nature to be strangely distorted from its original rectitude and innocency.
And Therefore men do commonly incline to the censorious and uncharitable side: which shows humane Nature to be strangely distorted from its original rectitude and innocency.
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The Wit of Man doth more naturally vent it self in Satyr and Censure, than in Praise and Panegyrick. When men set themselves to commend, it comes hardly from them,
The Wit of Man does more naturally vent it self in Satyr and Censure, than in Praise and Panegyric. When men Set themselves to commend, it comes hardly from them,
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It is greedily entertained and greatly applauded, and every man is glad to hear others abused, not considering how soon it may come to his own turn to lie down and make sport for others.
It is greedily entertained and greatly applauded, and every man is glad to hear Others abused, not considering how soon it may come to his own turn to lie down and make sport for Others.
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And the great and serious business of most Meetings and Visits, after the necessary Ceremonies and Complements are over, is to fit down and back-bite all the World.
And the great and serious business of most Meetings and Visits, After the necessary Ceremonies and Compliments Are over, is to fit down and backbite all the World.
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'Tis the Sawce of Conversation, and all Discourse is counted but flat and dull which hath not something of piquancy and sharpness in it against some body.
It's the Sauce of Conversation, and all Discourse is counted but flat and dull which hath not something of piquancy and sharpness in it against Some body.
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But if they hear any good of their Adversaries, with what nicety and caution do they receive it? how many objections do they raise against it? and with what coldness do they at last admit it? It is very well, say they, if it be true: I shall be glad to hear it confirm'd.
But if they hear any good of their Adversaries, with what nicety and caution do they receive it? how many objections do they raise against it? and with what coldness do they At last admit it? It is very well, say they, if it be true: I shall be glad to hear it confirmed.
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Nay it is well, if to balance the matter, and set things even, they do not clap some infirmity and fault into the other Scale, that so the Enemy may not go off with flying Colours.
Nay it is well, if to balance the matter, and Set things even, they do not clap Some infirmity and fault into the other Scale, that so the Enemy may not go off with flying Colours.
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Another shrewd sign that ill-nature lies at the root of this Vice is, that we easily forget the good that is said of others, and seldom make mention of it;
another shrewd Signen that Ill-nature lies At the root of this Vice is, that we Easily forget the good that is said of Others, and seldom make mention of it;
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And which is yet more ill-natur'd and unjust, many times when we do not believe it our selves we tell it to others, with this charitable Caution, That we hope it is not true:
And which is yet more Ill-natured and unjust, many times when we do not believe it our selves we tell it to Others, with this charitable Caution, That we hope it is not true:
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But in the mean time we give it our Pass, and venture it to take its fortune to be believed or not, according to the charity of those into whose hands it comes.
But in the mean time we give it our Pass, and venture it to take its fortune to be believed or not, according to the charity of those into whose hands it comes.
When men are bad themselves, they are glad of any opportunity to censure others, and are always apt to suspect that evil of other men which they know by themselves.
When men Are bad themselves, they Are glad of any opportunity to censure Others, and Are always apt to suspect that evil of other men which they know by themselves.
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and for this reason they endeavour to bring men to a level, hoping it will be some justification of them if they can but render others as bad as themselves.
and for this reason they endeavour to bring men to a level, hoping it will be Some justification of them if they can but render Others as bad as themselves.
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and therefore they do what they can to cast a cloud over them, that the bright shining of their Vertues may not scorch them. This makes them greedily to entertain,
and Therefore they do what they can to cast a cloud over them, that the bright shining of their Virtues may not scorch them. This makes them greedily to entertain,
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And therefore as soon as they have got an ill Report of any good man by the end, to work they presently go to send it abroad by the first Post: For the string is always ready upon their Bow to let fly this Arrow with an incredible swiftness, through City and Country ;
And Therefore as soon as they have god an ill Report of any good man by the end, to work they presently go to send it abroad by the First Post: For the string is always ready upon their Bow to let fly this Arrow with an incredible swiftness, through city and Country;
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Some persons love to mingle themselves in all business, and are loth to seem ignorant of so important a piece of News as the faults and follies of men,
some Persons love to mingle themselves in all business, and Are loath to seem ignorant of so important a piece of News as the Faults and follies of men,
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Lastly, Men do this many times out of wantonness and for diversion. So little do light and vain men consider, that a man's Reputation is too great and tender a Concernment to be jested withal;
Lastly, Men do this many times out of wantonness and for diversion. So little do Light and vain men Consider, that a Man's Reputation is too great and tender a Concernment to be jested withal;
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and to ruin his Children, perhaps to all Posterity? Can we make a jest of so serious a matter? Of an Injury so very hard to be repented of as it ought,
and to ruin his Children, perhaps to all Posterity? Can we make a jest of so serious a matter? Of an Injury so very hard to be repented of as it ought,
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And it is great odds but the matter by passing through several hands is aggravated beyond truth, every one out of his bounty being apt to add something to it.
And it is great odds but the matter by passing through several hands is aggravated beyond truth, every one out of his bounty being apt to add something to it.
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And Christianity, which is the best-natur'd Institution in the World, forbids us the doing of those things whereby we may grieve one another. A man's good name is a tender thing,
And Christianity, which is the best-natured Institution in the World, forbids us the doing of those things whereby we may grieve one Another. A Man's good name is a tender thing,
And it is very well worthy of our consideration, which our Saviour says in this very Case, That with what measure we mete to others, it shall be measured to us again ;
And it is very well worthy of our consideration, which our Saviour Says in this very Case, That with what measure we meet to Others, it shall be measured to us again;
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For no man knows in the chance of things, and the mutability of humane affairs, whose kindness and good-will he may come to stand in need of before he dies.
For no man knows in the chance of things, and the mutability of humane affairs, whose kindness and goodwill he may come to stand in need of before he die.
So that did a man only consult his own safety and quiet, he ought to refrain from evil-speaking. What man is he, saith the Psalmist, that desireth life,
So that did a man only consult his own safety and quiet, he ought to refrain from Evil-speaking. What man is he, Says the Psalmist, that Desires life,
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So St. James expressly tells us, If any man among you seemeth to be religious, and bridleth not his tongue, but deceiveth his own heart, that man's Religion is vain.
So Saint James expressly tells us, If any man among you seems to be religious, and bridleth not his tongue, but deceives his own heart, that Man's Religion is vain.
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Speak thy Conscience Man, and say whether, as bad as thou art, thou wouldst not be glad to have every man's, especially every good man's good word? And to have thy faults conceal'd,
Speak thy Conscience Man, and say whither, as bad as thou art, thou Wouldst not be glad to have every Man's, especially every good Man's good word? And to have thy Faults concealed,
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and not to be hardly spoken of, though it may be not altogether without truth, by those whom thou didst never offend by word or deed? But with what face or reason dost thou expect this from others, to whom thy carriage hath been so contrary? Nothing surely is more equal and reasonable than that known Rule, What thou wouldst have no man do to thee, that do thou to no man.
and not to be hardly spoken of, though it may be not altogether without truth, by those whom thou didst never offend by word or deed? But with what face or reason dost thou expect this from Others, to whom thy carriage hath been so contrary? Nothing surely is more equal and reasonable than that known Rule, What thou Wouldst have no man do to thee, that do thou to no man.
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even the wisest, and most virtuous, and most perfect among men have some little vanity, or affectation, which lays them open to the railery of a mimical and malicious Wit:
even the Wisest, and most virtuous, and most perfect among men have Some little vanity, or affectation, which lays them open to the raillery of a mimical and malicious Wit:
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Therefore we should often turn our thoughts upon our selves, and look into that part of the Wallet which men commonly fling over their shoulders and keep behind them, that they may not see their own Faults:
Therefore we should often turn our thoughts upon our selves, and look into that part of the Wallet which men commonly fling over their shoulders and keep behind them, that they may not see their own Faults:
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When ever you positively accuse and endite any man of any Crime, though it be in private and among Friends, speak as if you were upon your Oath, because God sees and hears you.
When ever you positively accuse and endite any man of any Crime, though it be in private and among Friends, speak as if you were upon your Oath, Because God sees and hears you.
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and how incapable this carriage of yours towards him will render you of it? And whether it may not be in his power to revenge a spiteful and needless word by a shrewd turn? So that if a man made no conscience of hurting others,
and how incapable this carriage of yours towards him will render you of it? And whither it may not be in his power to revenge a spiteful and needless word by a shrewd turn? So that if a man made no conscience of hurting Others,
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Fourthly, When-ever we hear any man evil-spoken of, if we know any good of him let us say that. It is always the more humane and the more honourable part to stand up in the defence and vindication of others,
Fourthly, Whenever we hear any man evil-spoken of, if we know any good of him let us say that. It is always the more humane and the more honourable part to stand up in the defence and vindication of Others,
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otherwise he may be strangely misrepresented, and an indifferent Man may be made a Monster. They that will observe nothing in a Wise man, but his over-sights and follies;
otherwise he may be strangely misrepresented, and an indifferent Man may be made a Monster. They that will observe nothing in a Wise man, but his oversights and follies;
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and his many and great Virtues set over against his failings and infirmities, he would appear to all the World to be an admirable and excellent Person.
and his many and great Virtues Set over against his failings and infirmities, he would appear to all the World to be an admirable and excellent Person.
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But how many and great soever any man's ill Qualities are, it is but just that with all this heavy load of Faults he should have the due praise of the few real Virtues that are in him.
But how many and great soever any Man's ill Qualities Are, it is but just that with all this heavy load of Faults he should have the due praise of the few real Virtues that Are in him.
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or so stiff in conversation, as to drop nothing but Aphorisms and Oracles: Especially, among Equals and Friends, we should not be so reserved as if we would have it taken for a mighty favour that we vouchsafe to say any thing.
or so stiff in Conversation, as to drop nothing but Aphorisms and Oracles: Especially, among Equals and Friends, we should not be so reserved as if we would have it taken for a mighty favour that we vouchsafe to say any thing.
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If a Man had the understanding of an Angel, he must be contented to abate something of this excess of Wisdom, for fear of being thought Cunning. The true Art of Conversation,
If a Man had the understanding of an Angel, he must be contented to abate something of this excess of Wisdom, for Fear of being Thought Cunning. The true Art of Conversation,
And to this end we should endeavour to get our minds furnished with matter of Discourse concerning things useful in themselves, and not hurtful to others:
And to this end we should endeavour to get our minds furnished with matter of Discourse Concerning things useful in themselves, and not hurtful to Others:
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and there would not be matter enough for pleasant discourse and entertainment. I answer, The design of this Discourse is to redress a great evil in Conversation,
and there would not be matter enough for pleasant discourse and entertainment. I answer, The Design of this Discourse is to redress a great evil in Conversation,
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And however, if men's Tongues lay a little more still, and most of us spake a good deal less than we do, both of our selves and others, I see no great harm in it:
And however, if men's Tongues lay a little more still, and most of us spoke a good deal less than we do, both of our selves and Others, I see no great harm in it:
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But granting that there is some pleasure in Invective, I hope there is a great deal more in Innocence: And the more any man considers this, the truer he will find it;
But granting that there is Some pleasure in Invective, I hope there is a great deal more in Innocence: And the more any man considers this, the truer he will find it;
When a man examines himself impartially before the Sacrament, or is put in mind upon a Death-bed to make reparation for Injuries done in this kind, he will then certainly be of this mind and wish he had not done them.
When a man examines himself impartially before the Sacrament, or is put in mind upon a Deathbed to make reparation for Injuries done in this kind, he will then Certainly be of this mind and wish he had not done them.
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Because by this means one great restraint from doing evil would be taken away, which these good men who are so bent upon reforming the World, think would be great pity.
Because by this means one great restraint from doing evil would be taken away, which these good men who Are so bent upon reforming the World, think would be great pity.
And here, if I durst, I would fain have said a word or two concerning that more publick sort of Obloquy by Lampoons and Libels, so much in fashion in this witty Age.
And Here, if I durst, I would fain have said a word or two Concerning that more public sort of Obloquy by Lampoons and Libels, so much in fashion in this witty Age.
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However I cannot but hope that every man that impartially considers must own it to be a fault of a very high nature to revile those whom God hath placed in Authority over us,
However I cannot but hope that every man that impartially considers must own it to be a fault of a very high nature to revile those whom God hath placed in authority over us,
No more is there in the Text. And yet I hope that Jesus Christ is truly preach'd, when-ever his Will and Laws, and the Duties injoyn'd by the Christian Religion are inculcated upon us.
No more is there in the Text. And yet I hope that jesus christ is truly preached, whenever his Will and Laws, and the Duties enjoined by the Christian Religion Are inculcated upon us.
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But some men are pleased to say, that this is mere Morality: I answer, that this is Scripture-Morality and Christian-Morality, and who hath any thing to say against that? Nay, I will go yet further, that no man ought to pretend to believe the Christian Religion, who lives in the neglect of so plain a Duty ;
But Some men Are pleased to say, that this is mere Morality: I answer, that this is Scripture-Morality and Christian-Morality, and who hath any thing to say against that? Nay, I will go yet further, that no man ought to pretend to believe the Christian Religion, who lives in the neglect of so plain a Duty;
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and pierceth the very Hearts and Consciences of men, laying us open to our selves, and convincing us of our more secret as well as our more visible Faults;
and pierces the very Hearts and Consciences of men, laying us open to our selves, and convincing us of our more secret as well as our more visible Faults;
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And to this end be pleas'd to consider in what company the Holy Ghost doth usually mention this Sin. There is scarce any black Catalogue of Sins in the Bible but we find this among them;
And to this end be pleased to Consider in what company the Holy Ghost does usually mention this Sin. There is scarce any black Catalogue of Sins in the bible but we find this among them;
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in the company of the very worst Actions and most irregular Passions of men. Out of the heart, says our Saviour, proceed evil thoughts, murders, adulteries, fornications, false-witness, evil-speakings.
in the company of the very worst Actions and most irregular Passion of men. Out of the heart, Says our Saviour, proceed evil thoughts, murders, adulteries, fornications, False witness, evil-speakings.
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And when he enumerates the Sins of the last times, Men, says he, shall be lovers of themselves, covetous, boasters, evil-speakers, without natural affection, perfidious, false accusers, &c. And which is the strangest of all, they who are said to be guilty of these great Vices and Enormities are noted by the Apostle to be great pretenders to Religion;
And when he enumerates the Sins of the last times, Men, Says he, shall be lovers of themselves, covetous, boaster's, Evil-speakers, without natural affection, perfidious, false accusers, etc. And which is the strangest of all, they who Are said to be guilty of these great Vices and Enormities Are noted by the Apostle to be great pretenders to Religion;
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So that it is no new thing for men to make a more than ordinary profession of Christianity, and yet at the same time to live in a most palpable contradiction to the Precepts of that Holy Religion: As if any pretence to Mystery and I know not what extraordinary attainments in the knowledge of Christ, could exempt men from obedience to his Laws,
So that it is no new thing for men to make a more than ordinary profession of Christianity, and yet At the same time to live in a most palpable contradiction to the Precepts of that Holy Religion: As if any pretence to Mystery and I know not what extraordinary attainments in the knowledge of christ, could exempt men from Obedience to his Laws,
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And now after all this, do we hardly think that to be a Sin, which is in Scripture so frequently rank'd with Murther and Adultery and the blackest Crimes ;
And now After all this, do we hardly think that to be a since, which is in Scripture so frequently ranked with Murder and Adultery and the Blackest Crimes;
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such as are inconsistent with the life and power of Religion, and will certainly shut men out of the Kingdom of God? Do we believe the Bible to be the Word of God? and can we allow our selves in the common practice of a Sin, than which there is hardly any Fault of men's Lives more frequently mention'd, more severely reprov'd,
such as Are inconsistent with the life and power of Religion, and will Certainly shut men out of the Kingdom of God? Do we believe the bible to be the Word of God? and can we allow our selves in the Common practice of a since, than which there is hardly any Fault of men's Lives more frequently mentioned, more severely reproved,
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that by thy words thou shalt be justified, and by thy words thou shalt be condemn'd? What can be more severe than that of St. James? If any man among you seemeth to be religious,
that by thy words thou shalt be justified, and by thy words thou shalt be condemned? What can be more severe than that of Saint James? If any man among you seems to be religious,
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and the Duty which I have now been persuading you to, is easie for every man to understand, not hard for any man, that can but resolve to keep a good guard upon himself for some time, by the grace of God to practice;
and the Duty which I have now been persuading you to, is easy for every man to understand, not hard for any man, that can but resolve to keep a good guard upon himself for Some time, by the grace of God to practice;
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It is as easie as a resolute silence upon just occasion, as reasonable as prudence and justice and charity, and the preservation of peace and good-will among men, can make it;
It is as easy as a resolute silence upon just occasion, as reasonable as prudence and Justice and charity, and the preservation of peace and goodwill among men, can make it;
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Upon all which Considerations let us every one of us be persuaded to take up David 's deliberate Resolution, I said, I will take heed to my ways, that I offend not with my tongue.
Upon all which Considerations let us every one of us be persuaded to take up David is deliberate Resolution, I said, I will take heed to my ways, that I offend not with my tongue.
it being hardly to be imagin'd that a man that makes conscience of his Words should not take an equal or a greater care of his Actions. And this I take to be both the true meaning,
it being hardly to be imagined that a man that makes conscience of his Words should not take an equal or a greater care of his Actions. And this I take to be both the true meaning,
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Now the God of peace, who brought again from the dead our Lord Jesus Christ, the great Shepherd of the Sheep, through the blood of the everlasting Covenant, make you perfect in every good word and work, to do his will;
Now the God of peace, who brought again from the dead our Lord jesus christ, the great Shepherd of the Sheep, through the blood of the everlasting Covenant, make you perfect in every good word and work, to do his will;
