Sermons preach'd upon several occasions By John Tillotson, D.D. Dean of Canterbury, preacher to the Honourable Society of Lincolns-Inn, and one of His Majesties chaplains in ordinary. The second volume.
but his hand is stretched out still, because the people turneth not unto him that smiteth them, &c. Of these Two I crave leave to speak as plainly and briefly as I can.
but his hand is stretched out still, Because the people turns not unto him that smites them, etc. Of these Two I crave leave to speak as plainly and briefly as I can.
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This indeed is the intention of all Gods dispensations towards us in this World. The end of all his mercies and benefits, is to take us off from sin,
This indeed is the intention of all God's dispensations towards us in this World. The end of all his Mercies and benefits, is to take us off from since,
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It is our obstinacy and intractableness to the methods of his goodness which constraineth, and almost forceth him against his inclination, to take the Rod into his hand,
It is our obstinacy and intractableness to the methods of his Goodness which constrains, and almost forceth him against his inclination, to take the Rod into his hand,
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This Moses declares to have been the great end of all the severe Providences of God towards the People of Israel, in their long wandring in the Wilderness,
This Moses declares to have been the great end of all the severe Providences of God towards the People of Israel, in their long wandering in the Wilderness,
So that though the Judgments of God be Evils in themselves, yet considering the intention of God in them, they are no real objections against his goodness, but rather arguments for it;
So that though the Judgments of God be Evils in themselves, yet considering the intention of God in them, they Are no real objections against his Goodness, but rather Arguments for it;
2. They are proper for the prevention of far greater Evils of the same kind. 3. They are not only proper to these Ends, but in many cases very necessary.
2. They Are proper for the prevention of Far greater Evils of the same kind. 3. They Are not only proper to these Ends, but in many cases very necessary.
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I mean the Evil of sin. We take wrong measures of things, when we judg those to be the greatest Evils which afflict our bodies, wound our reputation, and impoverish our Estates.
I mean the Evil of since. We take wrong measures of things, when we judge those to be the greatest Evils which afflict our bodies, wound our reputation, and impoverish our Estates.
For those certainly are far the greatest, which affect our noblest Part; which vitiate our understandings, and deprave our wills, and wound and defile our souls.
For those Certainly Are Far the greatest, which affect our Noblest Part; which vitiate our understandings, and deprave our wills, and wound and defile our Souls.
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Now it is very agreeable with the goodness and mercy of the Divine providence, to administer to us whatever is proper for the cure of so great an evil.
Now it is very agreeable with the Goodness and mercy of the Divine providence, to administer to us whatever is proper for the cure of so great an evil.
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Upon this account David reckons afflictions among the happy blessings of his life, Psal. 119.72, It is good for me (saies he) that I have been afflicted ;
Upon this account David reckons afflictions among the happy blessings of his life, Psalm 119.72, It is good for me (Says he) that I have been afflicted;
When he holds men in cords of affliction, then he openeth their ear to discipline. In our prosperity we are many times incapable of counsel and instruction;
When he holds men in cords of affliction, then he Openeth their ear to discipline. In our Prosperity we Are many times incapable of counsel and instruction;
First he lets flye several single shots at them, and if upon these they will take warning and come in, they may prevent the broad-sides and volleys of his wrath.
First he lets fly several single shots At them, and if upon these they will take warning and come in, they may prevent the broadsides and volleys of his wrath.
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But the great advantage of all is, that temporal Judgments may prove to us the opportunities of preventing the miserable and unspeakable torments of a long Eternity.
But the great advantage of all is, that temporal Judgments may prove to us the opportunities of preventing the miserable and unspeakable torments of a long Eternity.
For all Judgments which are not final, leaving men a space of Repentance, have in them the mercy of Reprieve, which by a serious and timely return to God, may be improv'd into a Pardon.
For all Judgments which Are not final, leaving men a Molle of Repentance, have in them the mercy of Reprieve, which by a serious and timely return to God, may be improved into a Pardon.
If temporal evils be so grievous, how insupportable then will be the extreme and endless torments of the next life? If in this day of Gods grace and patience we sometimes meet with such severity, what may we not look for in the day of vengeance? If these drops of Gods wrath which now and then fall upon sinners in this world, fill them with so much anguish and affliction,
If temporal evils be so grievous, how insupportable then will be the extreme and endless torments of the next life? If in this day of God's grace and patience we sometime meet with such severity, what may we not look for in the day of vengeance? If these drops of God's wrath which now and then fallen upon Sinners in this world, fill them with so much anguish and affliction,
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when the greatest miseries and calamities which we feel in this life, are but a small and inconsiderable earnest of those woful wages which sinners shall receive in the Day of Recompences?
when the greatest misery's and calamities which we feel in this life, Are but a small and inconsiderable earnest of those woeful wages which Sinners shall receive in the Day of Recompenses?
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May be we have brought our selves into that dangerous state, and the malignity of our distemper is such, that it is not to be remov'd without violent Physick;
May be we have brought our selves into that dangerous state, and the malignity of our distemper is such, that it is not to be removed without violent Physic;
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So that the Judgments of God which are many times abroad in the earth, are nothing else but the wise Methods which the great Physitian of the World uses for the cure of Mankind;
So that the Judgments of God which Are many times abroad in the earth, Are nothing Else but the wise Methods which the great physician of the World uses for the cure of Mankind;
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Thus have I done with the first thing I propounded to speak to, namely, The merciful design and intention of God in sending Judgments upon a People, which is, to bring them to Repentance,
Thus have I done with the First thing I propounded to speak to, namely, The merciful Design and intention of God in sending Judgments upon a People, which is, to bring them to Repentance,
and an argument of the greatest obstinacy in evil? Upon this account we find that the Holy Spirit of God in Scripture brands Ahaz as a singular and remarkable sort of sinner, (2 Chron. 28.22.) because, in the time of his distress he sinned yet more against the Lord.
and an argument of the greatest obstinacy in evil? Upon this account we find that the Holy Spirit of God in Scripture brands Ahaz as a singular and remarkable sort of sinner, (2 Chronicles 28.22.) Because, in the time of his distress he sinned yet more against the Lord.
Levit. 26.23, after God had there threatned his people with several sore Judgments for their sins, he tells them, that if they will not be reform'd by all these things, he will punish them seven times more, and after that, seven times more for their sins:
Levit. 26.23, After God had there threatened his people with several soar Judgments for their Sins, he tells them, that if they will not be reformed by all these things, he will Punish them seven times more, and After that, seven times more for their Sins:
So likewise, Deut. 28, after a long and dreadful Catalogue of Curses there denounc'd against the people of Israel in case of their disobedience, God at last threatens them with a Forreign Enemy, that should distress them in their gates ;
So likewise, Deuteronomy 28, After a long and dreadful Catalogue of Curses there denounced against the people of Israel in case of their disobedience, God At last threatens them with a Foreign Enemy, that should distress them in their gates;
And if they would not be reclaim'd by all this, he tells them, That he hath still more and greater Judgments for them in store, v. 58, and 59, If thou wilt not observe to do all the words of this law, that thou mayest fear this great and glorious Name, THE LORD THY GOD, then the Lord will make thy Plagues wonderful.
And if they would not be reclaimed by all this, he tells them, That he hath still more and greater Judgments for them in store, v. 58, and 59, If thou wilt not observe to do all the words of this law, that thou Mayest Fear this great and glorious Name, THE LORD THY GOD, then the Lord will make thy Plagues wondered.
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If we be of so strange and monstrous a disposition, as to grow worse under Judgments, God will deal with us after an unusual and prodigious manner, he will make our plagues wonderful.
If we be of so strange and monstrous a disposition, as to grow Worse under Judgments, God will deal with us After an unusual and prodigious manner, he will make our plagues wondered.
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This incorrigible temper the Prophets of old every where make the great aggravation of the sin of Israel, Isa. 1.4, 5, Ah sinful Nation! a people laden with iniquity ;
This incorrigible temper the prophets of old every where make the great aggravation of the since of Israel, Isaiah 1.4, 5, Ah sinful nation! a people laden with iniquity;
and after a great many other expressions to set forth what heinous sinners they were, he sums up all in this, That they were so far from being reform'd by the several Judgments of God which had been inflicted upon them, that they were the worse for correction;
and After a great many other expressions to Set forth what heinous Sinners they were, he sums up all in this, That they were so Far from being reformed by the several Judgments of God which had been inflicted upon them, that they were the Worse for correction;
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So likewise, Hos. 7.9, 10, Ephraim, though brought very low, is represented as of the same refractory temper, Strangers have devour'd his strength, &c. But they do not return to the Lord,
So likewise, Hos. 7.9, 10, Ephraim, though brought very low, is represented as of the same refractory temper, Strangers have devoured his strength, etc. But they do not return to the Lord,
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I will mention but one Text more (and methinks it bears but too near a resemblance with our own condition, both in respect of the judgments which have been upon us,
I will mention but one Text more (and methinks it bears but too near a resemblance with our own condition, both in respect of the Judgments which have been upon us,
There's a severe expression concerning Gods dealing with such perverse and obstinate sinners, Psal. 18.26, With the froward thou wilt shew thy self froward, or,
There's a severe expression Concerning God's dealing with such perverse and obstinate Sinners, Psalm 18.26, With the froward thou wilt show thy self froward, or,
and therefore he took the work into his own hand, and punish'd us himself, by sending a Pestilence amongst us, the sorest and most destructive that hath befallen this Nation for many Ages.
and Therefore he took the work into his own hand, and punished us himself, by sending a Pestilence among us, the Sorest and most destructive that hath befallen this nation for many Ages.
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and therefore his fierce anger kindled a fearful Fire amongst us, which hath laid the honour of our Nation, one of the greatest and richest Cities in the World in the dust;
and Therefore his fierce anger kindled a fearful Fire among us, which hath laid the honour of our nation, one of the greatest and Richest Cities in the World in the dust;
and that by so sudden and irresistible, so dismal and amazing a devastation as, in all the circumstances of it is, scarce to be parallel'd in any History.
and that by so sudden and irresistible, so dismal and amazing a devastation as, in all the Circumstances of it is, scarce to be paralleled in any History.
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Methinks God seem'd to say to us after this Judgment as he did once to Jerusalem, Zeph. 3.7, Surely thou wilt fear me, thou wilt receive instruction ;
Methinks God seemed to say to us After this Judgement as he did once to Jerusalem, Zephaniah 3.7, Surely thou wilt Fear me, thou wilt receive instruction;
but we (like them) have been but the more forward to provoke him, ( they rose early and corrupted their doings ) we have after all this harden'd our hearts from his fear, and refused to return.
but we (like them) have been but the more forward to provoke him, (they rose early and corrupted their doings) we have After all this hardened our hearts from his Fear, and refused to return.
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God hath begun to let us fall into the hands of men, and by giving our Enemies a sudden and fatal advantage upon us, hath smitten us with a Breach great as the Sea.
God hath begun to let us fallen into the hands of men, and by giving our Enemies a sudden and fatal advantage upon us, hath smitten us with a Breach great as the Sea.
or to take any notice by what silent steps and imperceptible degrees (like gray hairs and the infirmities of old age) poverty and weakness are stealing in upon us;
or to take any notice by what silent steps and imperceptible Degrees (like grey hairs and the infirmities of old age) poverty and weakness Are stealing in upon us;
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and the envy of her Enemies, sunk and declin'd in her glory, and reduc'd into a very narrow compass? So that she is left like the Daughter of Sion, (Isa. 1.8.) as a Cottage in a Vineyard,
and the envy of her Enemies, sunk and declined in her glory, and reduced into a very narrow compass? So that she is left like the Daughter of Sion, (Isaiah 1.8.) as a Cottage in a Vineyard,
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just as the condition of the Jewish Church is describ'd before my Text, The Syrians before, and the Philistines behind, both ready to devour Israel with open mouth.
just as the condition of the Jewish Church is described before my Text, The Syrians before, and the philistines behind, both ready to devour Israel with open Mouth.
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There hath been almost an universal degeneracy amongst us, and there is still, I fear, a general impenitency, the people turneth not, &c. Notwithstanding all those dismal Calamities which our eyes have seen, wickedness doth still prevail in the Nation,
There hath been almost an universal degeneracy among us, and there is still, I Fear, a general impenitency, the people turns not, etc. Notwithstanding all those dismal Calamities which our eyes have seen, wickedness does still prevail in the nation,
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and the gravest and most serious matters of Religion into Raillery? This is not to turn to him that smiteth us, but to turn upon him and smite him again.
and the Gravest and most serious matters of Religion into Raillery? This is not to turn to him that smites us, but to turn upon him and smite him again.
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For this cause, misery and destruction have been in our ways, and the way of peace have we not known, because there hath been no fear of God before our eyes.
For this cause, misery and destruction have been in our ways, and the Way of peace have we not known, Because there hath been no Fear of God before our eyes.
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and pray that he would have mercy upon us miserable offenders, and grant, that we may hereafter live godly, righteous and sober lives? Do not we seek the Lord of Hosts, when we continually beg of him to save and deliver us from the hand of our enemies? Indeed we do thus seek him,
and pray that he would have mercy upon us miserable offenders, and grant, that we may hereafter live godly, righteous and Sobrium lives? Do not we seek the Lord of Hosts, when we continually beg of him to save and deliver us from the hand of our enemies? Indeed we do thus seek him,
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otherwise, if we hope our prayers will prevail with God to do us good, we do but trust in lying words. If we go on in our sins, our very prayers will become sin, and encrease our guilt:
otherwise, if we hope our Prayers will prevail with God to do us good, we do but trust in lying words. If we go on in our Sins, our very Prayers will become since, and increase our guilt:
Would it not be horrible impudence and impiety to put up any such petitions to God? And yet this, I fear, is the most genuine interpretation of our prayers and lives compar'd together.
Would it not be horrible impudence and impiety to put up any such petitions to God? And yet this, I Fear, is the most genuine Interpretation of our Prayers and lives compared together.
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For if we still persist in our Atheism and Prophaneness, in our contempt of God and of his holy Worship, in our scorn and derision of Religion, in our abominable lusts and horrid impieties, what can we look for,
For if we still persist in our Atheism and Profaneness, in our contempt of God and of his holy Worship, in our scorn and derision of Religion, in our abominable Lustiest and horrid impieties, what can we look for,
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and had been hardned under ten Plagues. To be impenitent after such severe corrections, is to poyson our selves with that which is intended for our Physick,
and had been hardened under ten Plagues. To be impenitent After such severe corrections, is to poison our selves with that which is intended for our Physic,
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In matters that concern their Bodies and Estates, the Physitian and the Lawyer are believ'd, though it is verily thought that they live by their Professions as well as we;
In matters that concern their Bodies and Estates, the physician and the Lawyer Are believed, though it is verily Thought that they live by their Professions as well as we;
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and sway'd by the arguments and considerations of another World, we might, for ought we know, with every whit as much advantage to our selves, suffer men to be quiet,
and swayed by the Arguments and considerations of Another World, we might, for ought we know, with every whit as much advantage to our selves, suffer men to be quiet,
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If we did not believe our selves in these matters, what should hinder, but that we might with as much gravity and confidence cry Peace, Peace, when there is no Peace, and flatter men with as much art,
If we did not believe our selves in these matters, what should hinder, but that we might with as much gravity and confidence cry Peace, Peace, when there is no Peace, and flatter men with as much art,
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But we believe the threatnings of God, and therefore do we speak: We know the terrour of the Lord, and therefore we endeavour to perswade men. And O! that we could perswade them to break off their sins by righteousness, and to turn every one from the evil of his way,
But we believe the threatenings of God, and Therefore do we speak: We know the terror of the Lord, and Therefore we endeavour to persuade men. And OH! that we could persuade them to break off their Sins by righteousness, and to turn every one from the evil of his Way,
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A SERMON Preached before the KING, IN LENT, 1671. Heb. III. 13. Exhort one another daily while it is called to day, lest any of you be hardened through the deceitfulness of sin.
A SERMON Preached before the KING, IN LENT, 1671. Hebrew III. 13. Exhort one Another daily while it is called to day, lest any of you be hardened through the deceitfulness of since.
AMong the many considerations which the Word of God and our own Reason offer to us to discourage us from sin this is none of the least considerable, that he that once engages in a vicious course is in danger to proceed in it, being insensibly trained on from one degree of wickedness to another:
AMong the many considerations which the Word of God and our own Reason offer to us to discourage us from since this is none of the least considerable, that he that once engages in a vicious course is in danger to proceed in it, being insensibly trained on from one degree of wickedness to Another:
why they should be warned to break it off presently and without delay, lest by degrees they be hardened in their wickedness, till their case grow desperate and past remedy.
why they should be warned to break it off presently and without Delay, lest by Degrees they be hardened in their wickedness, till their case grow desperate and past remedy.
But that we may take a more distinct account of the progress of sin, and by what steps vice gains upon men, I shall mark out to you some of the chief and more observable gradations of it.
But that we may take a more distinct account of the progress of since, and by what steps vice gains upon men, I shall mark out to you Some of the chief and more observable gradations of it.
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Like Hazael, who when he was told by the Prophet Elisha what barbarous cruelties he should one day be guilty of towards the people of Israel, when he should come to be King of Syria, he abominated the very thought and mention of them;
Like hazael, who when he was told by the Prophet Elisha what barbarous cruelties he should one day be guilty of towards the people of Israel, when he should come to be King of Syria, he abominated the very Thought and mention of them;
'Tis true indeed when a sinner is first tempted to the commission of a more gross and notorious sin, his conscience is apt to boggle and start at it, he doth it with great difficulty and regret;
It's true indeed when a sinner is First tempted to the commission of a more gross and notorious since, his conscience is apt to boggle and start At it, he does it with great difficulty and regret;
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but after they have been accustomed to it, and have travelled a good while in foulways, it ceaseth to be troublesome to them to be dashed and bespatter'd.
but After they have been accustomed to it, and have traveled a good while in foulways, it ceases to be troublesome to them to be dashed and bespattered.
For if mens judgments do not command their Wills and restrain their lusts it is great odds but in process of time the vicious inclinations of their Wills will put a false byass upon their judgments:
For if men's Judgments do not command their Wills and restrain their Lustiest it is great odds but in process of time the vicious inclinations of their Wills will put a false bias upon their Judgments:
As in the case of swearing, which some men have so accustomed themselves to, that without any consideration they do of course put an oath or two into every sentence that comes from them.
As in the case of swearing, which Some men have so accustomed themselves to, that without any consideration they do of course put an oath or two into every sentence that comes from them.
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and averr'd it with so much confidence, till at last, forgetting that it was a lie at first, they themselves have in process of time believed it to be true.
and averred it with so much confidence, till At last, forgetting that it was a lie At First, they themselves have in process of time believed it to be true.
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become teachers of sin and ministers of unrighteousness, and are factiously concerned to propagate together with their Atheistical principles their lewd practices,
become Teachers of since and Ministers of unrighteousness, and Are factiously concerned to propagate together with their Atheistical principles their lewd practices,
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to quarrel against all the remedies that shall be offered to them, and to count those their greatest enemies who have so much courage and kindness as to deal plainly with them,
to quarrel against all the remedies that shall be offered to them, and to count those their greatest enemies who have so much courage and kindness as to deal plainly with them,
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And surely that man is in a sad case, that is so disposed that in all probability he will turn the most effectual means of his amendment into the occasion of new and greater sins.
And surely that man is in a sad case, that is so disposed that in all probability he will turn the most effectual means of his amendment into the occasion of new and greater Sins.
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And not only so, but the Devil (that evil Spirit which the Scripture tells us, works effectually in the children of disobedience ) does according as men improve in wickedness, get a greater and a more establish'd dominion over them.
And not only so, but the devil (that evil Spirit which the Scripture tells us, works effectually in the children of disobedience) does according as men improve in wickedness, get a greater and a more established dominion over them.
For as they who are reclaimed from an evil course, are said in Scripture to be rescued out of the snare of the Devil, and to be turned from the power of Satan unto God ;
For as they who Are reclaimed from an evil course, Are said in Scripture to be rescued out of the snare of the devil, and to be turned from the power of Satan unto God;
The Scripture speaks of some that commit sin with greediness, and that drink up iniquity as the Oxe drinketh up water, with a mighty appetite and thirst,
The Scripture speaks of Some that commit since with greediness, and that drink up iniquity as the Ox Drinketh up water, with a mighty appetite and thirst,
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And to express to us the miserable condition of such persons, it representeth them as perfect slaves to their vices, that have sold themselves to do wickedness,
And to express to us the miserable condition of such Persons, it Representeth them as perfect slaves to their vices, that have sold themselves to do wickedness,
Nay, like Sampson, not only bound by those lusts which they have embraced, but likewise robbed of all their strength whereby they should break loose from those bonds.
Nay, like Sampson, not only bound by those Lustiest which they have embraced, but likewise robbed of all their strength whereby they should break lose from those bonds.
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But I am horribly afraid it is too true, that a sinner may arrive to that confirmed state of impiety as almost totally to lose his liberty to do better:
But I am horribly afraid it is too true, that a sinner may arrive to that confirmed state of impiety as almost totally to loose his liberty to do better:
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He may attain to that perfection in vice, as to continue to be a bad man upon the same account that the Historian extravagantly says Cato was virtuous, quia aliter esse non potuit;
He may attain to that perfection in vice, as to continue to be a bad man upon the same account that the Historian extravagantly Says Cato was virtuous, quia aliter esse non Potuit;
Can the Ethiopian change his skin, or the leopard his spots? It is the Scripture comparison to set forth to us how hard a thing it is for a man to be brought to goodness, that hath been long accustomed to do evil.
Can the Ethiopian change his skin, or the leopard his spots? It is the Scripture comparison to Set forth to us how hard a thing it is for a man to be brought to Goodness, that hath been long accustomed to do evil.
which, considering the greatness and the continuance of his provocations, he hath very little reason to expect or hope God should ever bestow upon him. Wretched man!
which, considering the greatness and the Continuance of his provocations, he hath very little reason to expect or hope God should ever bestow upon him. Wretched man!
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that hast provoked God so far, and sinned to such a prodigious height, that thou hast reason almost to despair both of his grace and assistance for thy repentance,
that haste provoked God so Far, and sinned to such a prodigious height, that thou hast reason almost to despair both of his grace and assistance for thy Repentance,
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and have brought themselves by insensible degrees, into that dangerous and difficult state which I have all this while been representing to you. I come now to the
and have brought themselves by insensible Degrees, into that dangerous and difficult state which I have all this while been representing to you. I come now to the
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Exhort one another daily, lest any of you be hardened through the deceitfulness of sin. That is, lest you be hardened by degrees, and be finally ruined.
Exhort one Another daily, lest any of you be hardened through the deceitfulness of since. That is, lest you be hardened by Degrees, and be finally ruined.
heaven above threatning them, and hell beneath moving her self to meet them at their coming, can we possiby do less than to warn such persons to flee from the wrath which is to come, and out of a sad apprehension of the danger that hangs over them, to caution them against it,
heaven above threatening them, and hell beneath moving her self to meet them At their coming, can we possiby do less than to warn such Persons to flee from the wrath which is to come, and out of a sad apprehension of the danger that hangs over them, to caution them against it,
and endeavour with all our might to rescue them from the misery which is ready to swallow them up? Indeed one would be apt to think it a very vain thing to disswade men from being miserable;
and endeavour with all our might to rescue them from the misery which is ready to swallow them up? Indeed one would be apt to think it a very vain thing to dissuade men from being miserable;
and have hearts harder than the nether milstone, if we can patiently look on and endure to see men perish, without using our utmost endeavour to save them. Therefore I shall in the III. Third and last place apply my self to this work of Exhortation, the duty commanded here in the Text. And here I shall address my self to two sorts of persons.
and have hearts harder than the neither millstone, if we can patiently look on and endure to see men perish, without using our utmost endeavour to save them. Therefore I shall in the III. Third and last place apply my self to this work of Exhortation, the duty commanded Here in the Text. And Here I shall address my self to two sorts of Persons.
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nor by one of those little Tickets from Rome, which they call Indulgences. A wise man would much sooner perswade himself that God would not at all punish the sins of men,
nor by one of those little Tickets from Room, which they call Indulgences. A wise man would much sooner persuade himself that God would not At all Punish the Sins of men,
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And without this change of our lives, all our sorrow, and fasting, and humiliation for sin, which at this season we make profession of, will signifie nothing.
And without this change of our lives, all our sorrow, and fasting, and humiliation for since, which At this season we make profession of, will signify nothing.
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and goeth again and doth the same things, who will hear his prayer, or what doth his humbling profit him? There is this plain difference between trouble for sin and repentance;
and Goes again and does the same things, who will hear his prayer, or what does his humbling profit him? There is this plain difference between trouble for since and Repentance;
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But if the fit were over, and death would but raise his siege, and remove his quarters a little farther from him, it is to be feared that his former appetite would soon return to him,
But if the fit were over, and death would but raise his siege, and remove his quarters a little farther from him, it is to be feared that his former appetite would soon return to him,
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But when we speak to men in other circumstances, that are well and in health, we dare not for all the world encourage them to venture their souls upon such an uncertainty.
But when we speak to men in other Circumstances, that Are well and in health, we Dare not for all the world encourage them to venture their Souls upon such an uncertainty.
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In these Words the Apostle speaks of a sort of persons, who held indeed the foundation of Christianity, but built upon it such doctrines or practices as would not bear the trial ;
In these Words the Apostle speaks of a sort of Persons, who held indeed the Foundation of Christianity, but built upon it such doctrines or practices as would not bear the trial;
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which he expresses to us by wood, hay, and stubble, which are not proof against the fire. Such a person, the Apostle tells us, hath brought himself into a very dangerous state,
which he Expresses to us by wood, hay, and stubble, which Are not proof against the fire. Such a person, the Apostle tells us, hath brought himself into a very dangerous state,
That by fire here, is not meant the fire of Purgatory, as some pretend (who would be glad of any shadow of a Text of Scripture to countenance their own dreams) I shall neither trouble you nor my self to manifest;
That by fire Here, is not meant the fire of Purgatory, as Some pretend (who would be glad of any shadow of a Text of Scripture to countenance their own dreams) I shall neither trouble you nor my self to manifest;
since the particle of similitude [ NONLATINALPHABET ] plainly shews, that the Apostle did not intend an escape out of the fire literally, but such an escape as men make out of a house or Town that is on fire.
since the particle of similitude [ ] plainly shows, that the Apostle did not intend an escape out of the fire literally, but such an escape as men make out of a house or Town that is on fire.
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He shall be saved, yet so as by fire, NONLATINALPHABET, out of the fire. Just as NONLATINALPHABET is used 1 Pet. 3.20. where the Apostle speaking of the eight persons of Noah 's family, who escap'd the flood, NONLATINALPHABET, they escaped out of the water. So here this phrase is to be rendred in the Text, he himself shall escape, yet so as out of the fire.
He shall be saved, yet so as by fire,, out of the fire. Just as is used 1 Pet. 3.20. where the Apostle speaking of the eight Persons of Noah is family, who escaped the flood,, they escaped out of the water. So Here this phrase is to be rendered in the Text, he himself shall escape, yet so as out of the fire.
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And Jude 23, Others save with fear, plucking them out of the fire. All which expressions signifie the greatness of the danger, and the difficulty of escaping it;
And U^de 23, Others save with Fear, plucking them out of the fire. All which expressions signify the greatness of the danger, and the difficulty of escaping it;
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What those things were, which some among the Corinthians built upon the foundation of Christianity, whereby they endanger'd their Salvation, we may probably conjecture, by what the Apostle reproves in this Epistle,
What those things were, which Some among the Corinthians built upon the Foundation of Christianity, whereby they endangered their Salvation, we may probably conjecture, by what the Apostle reproves in this Epistle,
as the tolerating of incestuous marriages, communicating in Idol-feasts, &c. And especially by the doctrine of the false Apostles, who at that time did so much disturb the peace of most Christian Churches,
as the tolerating of incestuous marriages, communicating in Idol feasts, etc. And especially by the Doctrine of the false Apostles, who At that time did so much disturb the peace of most Christian Churches,
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And what their Doctrine was, we have an account Act. 15. viz. that they imposed upon the Gentile Christians, Circumcision, and the observation of the Jewish Law, teaching, that unless they were circumcised, and kept the Law of Moses, they could not be saved.
And what their Doctrine was, we have an account Act. 15. viz. that they imposed upon the Gentile Christians, Circumcision, and the observation of the Jewish Law, teaching, that unless they were circumcised, and kept the Law of Moses, they could not be saved.
So that they did not only build these Doctrines upon Christianity, but they made them equal with the Foundation, saying, that unless men believed and practised such things, they could not be saved.
So that they did not only built these Doctrines upon Christianity, but they made them equal with the Foundation, saying, that unless men believed and practised such things, they could not be saved.
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1. I shall represent to you some Doctrines and Practices which have been built upon the Foundation of Christianity, to the great hazard and danger of mens salvation. And to be plain, I mean particularly by the Church of Rome.
1. I shall represent to you Some Doctrines and Practices which have been built upon the Foundation of Christianity, to the great hazard and danger of men's salvation. And to be plain, I mean particularly by the Church of Room.
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and when we see every day so many and their Religion so easily parted. For this reason these two Considerations shall be the subject of the following Discourse.
and when we see every day so many and their Religion so Easily parted. For this reason these two Considerations shall be the Subject of the following Discourse.
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I. First, We will consider some Doctrines and Practices which the Church of Rome hath built upon the foundation of Christianity, to the great hazard and danger of mens salvation. It is not denied by the most judicious Protestants, but that the Church of Rome do hold all the Articles of the Christian Faith which are necessary to salvation.
I First, We will Consider Some Doctrines and Practices which the Church of Room hath built upon the Foundation of Christianity, to the great hazard and danger of men's salvation. It is not denied by the most judicious Protestants, but that the Church of Room do hold all the Articles of the Christian Faith which Are necessary to salvation.
1. With their Doctrines. And, because I have no mind to aggravate lesser matters, I will single out four or five points of Doctrine, which they have added to the Christian Religion,
1. With their Doctrines. And, Because I have no mind to aggravate lesser matters, I will single out four or five points of Doctrine, which they have added to the Christian Religion,
First which I shall mention, and which being once admitted, makes way for as many errors as they please to bring in, is, their Doctrine of Infallibility. And this they are very stiff and peremptory in,
First which I shall mention, and which being once admitted, makes Way for as many errors as they please to bring in, is, their Doctrine of Infallibility. And this they Are very stiff and peremptory in,
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And is this no prejudice against it? can any man think, that this priviledg was at first conferred upon the Church of Rome, and that Christians in all Ages did believe it,
And is this no prejudice against it? can any man think, that this privilege was At First conferred upon the Church of Rome, and that Christians in all Ages did believe it,
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and had constant recourse to it, for determining their differences, and yet that that very Church, which hath enjoyed and used it so long, should now be at a loss where to find it? Nothing could have fallen out more unluckily,
and had constant recourse to it, for determining their differences, and yet that that very Church, which hath enjoyed and used it so long, should now be At a loss where to find it? Nothing could have fallen out more unluckily,
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nor do the Apostles, in all their Epistles, ever so much as give the least direction to Christians to appeal to the Bishop of Rome for a determination of the many differences, which even in those times happen'd among them.
nor do the Apostles, in all their Epistles, ever so much as give the least direction to Christians to appeal to the Bishop of Room for a determination of the many differences, which even in those times happened among them.
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if our Saviour had plainly appointed such an infallible Judg of controversies, for this very end, to decide the differences that should happen among Christians.
if our Saviour had plainly appointed such an infallible Judge of controversies, for this very end, to decide the differences that should happen among Christians.
And this very consideration to a wise man is instead of a thousand arguments, to satisfie him that in those times no such thing was believed in the world.
And this very consideration to a wise man is instead of a thousand Arguments, to satisfy him that in those times no such thing was believed in the world.
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and gives them a pretence of assuming an Authority to themselves, to impose their own fancies and mistakes upon the whole Christian world. 2. Their Doctrine about Repentance ;
and gives them a pretence of assuming an authority to themselves, to impose their own fancies and mistakes upon the Whole Christian world. 2. Their Doctrine about Repentance;
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which if it be but accompanied with any degree of contrition, does upon absolution received from the Priest put them into a state of salvation, though they have lived the most lewd and debauched lives that can be imagin'd;
which if it be but accompanied with any degree of contrition, does upon absolution received from the Priest put them into a state of salvation, though they have lived the most lewd and debauched lives that can be imagined;
For if this be true, all the hazard that the most wicked man runs of his salvation, is only the danger of so sudden a death as gives him no space for confession and absolution.
For if this be true, all the hazard that the most wicked man runs of his salvation, is only the danger of so sudden a death as gives him no Molle for Confessi and absolution.
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And though in one sense, it be indeed a building of gold and silver upon the foundation of Christianity, considering the vast revenues which this Doctrine (and that of Indulgences, which depends upon it) brings into that Church;
And though in one sense, it be indeed a building of gold and silver upon the Foundation of Christianity, considering the vast revenues which this Doctrine (and that of Indulgences, which depends upon it) brings into that Church;
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yet I doubt not, but in the Apostles sense, it will be found to be hay and stubble. But how groundless soever it be, it is too gainful a Doctrine to be easily parted withall.
yet I doubt not, but in the Apostles sense, it will be found to be hay and stubble. But how groundless soever it be, it is too gainful a Doctrine to be Easily parted withal.
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and I must freely declare, that I never yet, in any of them, met with any Article or Proposition, imposed upon the belief of men, half so unreasonable and hard to be believed as this is:
and I must freely declare, that I never yet, in any of them, met with any Article or Proposition, imposed upon the belief of men, half so unreasonable and hard to be believed as this is:
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though there is no more certain foundation for it in Scripture, than for our Saviours being substantially changed into all those things which are said of him,
though there is no more certain Foundation for it in Scripture, than for our Saviors being substantially changed into all those things which Are said of him,
namely, that it undermines the very foundation of Christianity it self· And surely nothing ought to be admitted to be a part of the Christian Doctrine, which destroys the reason of our belief of the whole.
namely, that it undermines the very Foundation of Christianity it self· And surely nothing ought to be admitted to be a part of the Christian Doctrine, which Destroys the reason of our belief of the Whole.
And that this Doctrine does so, will appear evidently, if we consider what was the main argument which the Apostles used to convince the world of the truth of Christianity ;
And that this Doctrine does so, will appear evidently, if we Consider what was the main argument which the Apostles used to convince the world of the truth of Christianity;
Well! We will now suppose (as the Church of Rome does) Transubstantiation to have been one principal part of the Christian Doctrine, which the Apostles preached.
Well! We will now suppose (as the Church of Room does) Transubstantiation to have been one principal part of the Christian Doctrine, which the Apostles preached.
So that they represent the Apostles as absurdly as is possible, viz. going about to perswade men out of their senses, by virtue of an argument, the whole strength whereof depends upon the certainty of sense.
So that they represent the Apostles as absurdly as is possible, viz. going about to persuade men out of their Senses, by virtue of an argument, the Whole strength whereof depends upon the certainty of sense.
and this testimony every man hath against Transubstantiation. From whence it plainly follows, that no man (no not the Apostles themselves) had more reason to believe Christianity to be true,
and this testimony every man hath against Transubstantiation. From whence it plainly follows, that no man (no not the Apostles themselves) had more reason to believe Christianity to be true,
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Supposing the Scripture to be a Divine Revelation, and that these words [ This is my Body ] if they be in Scripture, must necessarily be taken in the strict and literal sense, I ask now, What greater evidence any man has, that these words [ This is my Body ] are in the Bible,
Supposing the Scripture to be a Divine Revelation, and that these words [ This is my Body ] if they be in Scripture, must necessarily be taken in the strict and literal sense, I ask now, What greater evidence any man has, that these words [ This is my Body ] Are in the bible,
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In a word, if this be once admitted, that the Senses of all men are deceiv'd in one of the most plain sensible matters that can be, there is no certain means left either to convey or prove a Divine Revelation to men;
In a word, if this be once admitted, that the Senses of all men Are deceived in one of the most plain sensible matters that can be, there is no certain means left either to convey or prove a Divine Revelation to men;
And this is not a meer speculative Doctrine, but hath been put in practice many a time by the Bishops of Rome, as every one knows that is vers'd in History.
And this is not a mere speculative Doctrine, but hath been put in practice many a time by the Bishops of Room, as every one knows that is versed in History.
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I hope no body expects that I should take the pains to shew, that this was not the Doctrine of our Saviour and his Apostles, nor of the Primitive Christians.
I hope no body expects that I should take the pains to show, that this was not the Doctrine of our Saviour and his Apostles, nor of the Primitive Christians.
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and to the great end and design of Religious worship, which is the edification of those who are concerned in it, (and it is hard to imagine how men can be edified by what they do not understand) but likewise in direct contradiction to St. Paul, who hath no less than a whole Chapter, wherein he confutes this practice as fully,
and to the great end and Design of Religious worship, which is the edification of those who Are concerned in it, (and it is hard to imagine how men can be edified by what they do not understand) but likewise in Direct contradiction to Saint Paul, who hath no less than a Whole Chapter, wherein he confutes this practice as Fully,
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And they that can have the face to maintain that this practice was not condemned by St. Paul, or that it was allowed and used in the first Ages of Christianity, need not be ashamed to set up for the defence of any paradox in the World.
And they that can have the face to maintain that this practice was not condemned by Saint Paul, or that it was allowed and used in the First Ages of Christianity, need not be ashamed to Set up for the defence of any paradox in the World.
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3. Their worshipping of Images. Which practice (notwithstanding all their distinctions about it, which are no other but what the Heathens used in the same case) is as point-blank against the second Commandment, as a deliberate and malicious killing of a man is against the sixth. But if the case be so plain, a man would think that at least the Teachers and Guides of that Church should be sensible of it.
3. Their worshipping of Images. Which practice (notwithstanding all their Distinctions about it, which Are no other but what the heathens used in the same case) is as point-blank against the second Commandment, as a deliberate and malicious killing of a man is against the sixth. But if the case be so plain, a man would think that At least the Teachers and Guides of that Church should be sensible of it.
And therefore in their ordinary Catechisms and Manuals of Devotion, they leave out the second Commandment, and divide the tenth into two to make up the number;
And Therefore in their ordinary Catechisms and Manuals of Devotion, they leave out the second Commandment, and divide the tenth into two to make up the number;
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4. The worshipping of the bread and wine in the Eucharist, out of a false and groundless perswasion, that they are substantially changed into the body and blood of Christ.
4. The worshipping of the bred and wine in the Eucharist, out of a false and groundless persuasion, that they Are substantially changed into the body and blood of christ.
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for certainly it is one of the most incredible things in the whole World) then by the confession of several of their own learned Writers, they are guilty of gross idolatry.
for Certainly it is one of the most incredible things in the Whole World) then by the Confessi of several of their own learned Writers, they Are guilty of gross idolatry.
Does our Saviour any-where speak one word concerning the worshipping of Her? Nay, does he not take all occasions to restrain all extravagant apprehensions and imaginations concerning the honour due to Her,
Does our Saviour anywhere speak one word Concerning the worshipping of Her? Nay, does he not take all occasions to restrain all extravagant apprehensions and Imaginations Concerning the honour due to Her,
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and the manner of it, and by whom we are to address our selves to God, give the least intimation of praying to the Virgin Mary, or making use of her Mediation? And can any man believe, that if this had been the practice of the Church from the beginning, our Saviour and his Apostles would have been so silent about so considerable a part of Religion;
and the manner of it, and by whom we Are to address our selves to God, give the least intimation of praying to the Virgae Marry, or making use of her Mediation? And can any man believe, that if this had been the practice of the Church from the beginning, our Saviour and his Apostles would have been so silent about so considerable a part of Religion;
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Insomuch that in all the Epistles of the Apostles I do not remember that her Name is so much as once mentioned? And yet the worship of her is at this day in the Church of Rome, and hath been so for several Ages, a main part of their publick worship,
Insomuch that in all the Epistles of the Apostles I do not Remember that her Name is so much as once mentioned? And yet the worship of her is At this day in the Church of Rome, and hath been so for several Ages, a main part of their public worship,
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for that is the proportion observed in their Rosaries. He that considers this, and had never seen the Bible, would have been apt to think, that there had been more said concerning Her in Scripture,
for that is the proportion observed in their Rosaries. He that considers this, and had never seen the bible, would have been apt to think, that there had been more said Concerning Her in Scripture,
And thus I have given you some Instances of several Doctrines and Practices, which the Church of Rome have built upon the Foundation of Christianity. Much more might have been said of them;
And thus I have given you Some Instances of several Doctrines and Practices, which the Church of Room have built upon the Foundation of Christianity. Much more might have been said of them;
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And there is the more need to consider this, because this is the great popular argument, wherewith the emissaries and agents of that Church are wont to assault our people.
And there is the more need to Consider this, Because this is the great popular argument, wherewith the emissaries and agents of that Church Are wont to assault our people.
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For answer to this, I shall endeavour to shew, that this is so far from being a good argument, that it is so intolerably weak and sophistical, that any considerate man ought to be asham'd to be catch'd by it.
For answer to this, I shall endeavour to show, that this is so Far from being a good argument, that it is so intolerably weak and sophistical, that any considerate man ought to be ashamed to be catched by it.
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For if upon examination and comparing of Doctrines, the one appear to be true, and the other false, this alone is sufficient inducement to any man to cleave to that Church where the true Doctrine is found;
For if upon examination and comparing of Doctrines, the one appear to be true, and the other false, this alone is sufficient inducement to any man to cleave to that Church where the true Doctrine is found;
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and therefore I shall apply my self to shew, as briefly and plainly as I can, the miserable weakness and insufficiency of it, to satisfie any mans conscience or prudence to change his Religion.
and Therefore I shall apply my self to show, as briefly and plainly as I can, the miserable weakness and insufficiency of it, to satisfy any men conscience or prudence to change his Religion.
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And to this end I shall, 1. Shew the weakness of the principle upon which this argument relies. 2. Give some parallel instances by which it will clearly appear that it concludes false. 3. I shall take notice of some gross absurdities that follow from it. 4. Shew how unfit it is to work upon those to whom it is propounded.
And to this end I shall, 1. Show the weakness of the principle upon which this argument relies. 2. Give Some parallel instances by which it will clearly appear that it concludes false. 3. I shall take notice of Some gross absurdities that follow from it. 4. Show how unfit it is to work upon those to whom it is propounded.
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therefore the safest way for St. Austin and other Catholicks (according to this argument ) was to be Baptized again by the Donatists, because by the acknowledgment of both sides, Baptism among them was valid.
Therefore the Safest Way for Saint Austin and other Catholics (according to this argument) was to be Baptised again by the Donatists, Because by the acknowledgment of both sides, Baptism among them was valid.
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that they might be saved, though with great difficulty, and, as it were, out of the fire. But now among those builders with hay and stubble, there were those who denied the possibility of St. Paul 's salvation,
that they might be saved, though with great difficulty, and, as it were, out of the fire. But now among those Builders with hay and stubble, there were those who denied the possibility of Saint Paul is salvation,
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So that by this argument St. Paul and his followers ought to have gone over to those Judaizing Christians, because it was acknowledged on both sides that they might be saved.
So that by this argument Saint Paul and his followers ought to have gone over to those Judaizing Christians, Because it was acknowledged on both sides that they might be saved.
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1. According to this principle, it is always safest to be on the uncharitable side. And yet uncharitableness is as bad an evidence, either of a true Christian,
1. According to this principle, it is always Safest to be on the uncharitable side. And yet uncharitableness is as bad an evidence, either of a true Christian,
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and what the Apostle saith of particular Christians, is as true of whole Churches, that though they have all Faith, yet if they have not Charity, they are nothing.
and what the Apostle Says of particular Christians, is as true of Whole Churches, that though they have all Faith, yet if they have not Charity, they Are nothing.
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And yet I think there is scarce any Doctrine or Practice in difference between them and us, which some or other of their most learned Writers have not acknowledged, either not to be sufficiently contained in Scripture,
And yet I think there is scarce any Doctrine or Practice in difference between them and us, which Some or other of their most learned Writers have not acknowledged, either not to be sufficiently contained in Scripture,
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2. If this argument were good, then by this trick a man may bring over all the world to agree with him in an error, which another does not account damnable, whatever it be;
2. If this argument were good, then by this trick a man may bring over all the world to agree with him in an error, which Another does not account damnable, whatever it be;
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But is there any sense, that another mans boldness and want of charity should be an argument to move me to be of his opinion? I cannot illustrate this better,
But is there any sense, that Another men boldness and want of charity should be an argument to move me to be of his opinion? I cannot illustrate this better,
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But the Mountebank, who never talks of any thing less then infallible cures, (and always the more Mountebank, the stronger pretence to infallibility ), he is positive that that method which the Physician prescribes will destroy the patient,
But the Mountebank, who never talks of any thing less then infallible cures, (and always the more Mountebank, the Stronger pretence to infallibility), he is positive that that method which the physician prescribes will destroy the patient,
Is there any reason in this case, that this man should carry it, meerly by his confidence? And yet if this argument be good, the safest way is to reject the Physicians advice,
Is there any reason in this case, that this man should carry it, merely by his confidence? And yet if this argument be good, the Safest Way is to reject the Physicians Advice,
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If they think we do, why do they not take in all that we say in this matter? Namely, that though it be possible for some in the communion of the Roman Church to be saved, yet it is very hazardous;
If they think we do, why do they not take in all that we say in this matter? Namely, that though it be possible for Some in the communion of the Roman Church to be saved, yet it is very hazardous;
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By this time I hope every one is in some measure satisfied of the weakness of this argument, which is so transparent, that no wise man can honestly use it,
By this time I hope every one is in Some measure satisfied of the weakness of this argument, which is so transparent, that no wise man can honestly use it,
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and he must have a very odd understanding that can be cheated by it. The truth is, it is a casual and contingent argument, and sometimes it concludes right, and oftner wrong;
and he must have a very odd understanding that can be cheated by it. The truth is, it is a casual and contingent argument, and sometime it concludes right, and oftener wrong;
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as not to take notice of the confidence and Charity of both Parties, together with all other things which ought to move a conscientious and a prudent man:
as not to take notice of the confidence and Charity of both Parties, together with all other things which ought to move a conscientious and a prudent man:
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Besides, that the great hazard of salvation in the Roman Church (which we declare upon account of the Doctrines and Practices which I have mentioned) ought to deter any man much more from that Religion,
Beside, that the great hazard of salvation in the Roman Church (which we declare upon account of the Doctrines and Practices which I have mentioned) ought to deter any man much more from that Religion,
and to burn up their hay and stubble. And I have so much Charity (and I desire always to have it) as to hope, that a great many among them who live piously,
and to burn up their hay and stubble. And I have so much Charity (and I desire always to have it) as to hope, that a great many among them who live piously,
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and have been almost inevitably detain'd in that Church by the prejudice of education and an invincible ignorance, will upon a general repentance find mercy with God;
and have been almost inevitably detained in that Church by the prejudice of education and an invincible ignorance, will upon a general Repentance find mercy with God;
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if they continue in the errors of that Church, or apostatize from the truth, I think their condition so far from being safe, that there must be extraordinary favourable circumstances in their case to give a man hopes of their salvation.
if they continue in the errors of that Church, or apostatise from the truth, I think their condition so Far from being safe, that there must be extraordinary favourable Circumstances in their case to give a man hope's of their salvation.
And I am sorry that the necessary defence of our Religion, against the restless importunities and attempts of our adversaries upon all sorts of persons, hath engaged me to spend so much time in matters of dispute, which I had much rather have employed in another way.
And I am sorry that the necessary defence of our Religion, against the restless importunities and attempts of our Adversaries upon all sorts of Persons, hath engaged me to spend so much time in matters of dispute, which I had much rather have employed in Another Way.
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Many of you can be my witnesses, that I have constantly made it my business, in this great Presence and Assembly, to plead against the impieties and wickedness of men;
Many of you can be my Witnesses, that I have constantly made it my business, in this great Presence and Assembly, to plead against the impieties and wickedness of men;
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For I doubt not, but the belief of the ancient Creed, provided we entertain nothing that is destructive of it, together with a good life, will certainly save a man ;
For I doubt not, but the belief of the ancient Creed, provided we entertain nothing that is destructive of it, together with a good life, will Certainly save a man;
and that, as to the main, the Doctrine, and Government, and Worship of it, are excellently framed to make men soberly Religious: Securing men on the one hand, from the wild freaks of Enthusiasm ;
and that, as to the main, the Doctrine, and Government, and Worship of it, Are excellently framed to make men soberly Religious: Securing men on the one hand, from the wild freaks of Enthusiasm;
and on the other, from the gross follies of Superstition. And our Church hath this peculiar advantage above several Professions that we know in the world, that it acknowledgeth a due and just subordination to the civil Authority, and hath always been untainted in its loyalty.
and on the other, from the gross follies of Superstition. And our Church hath this peculiar advantage above several Professions that we know in the world, that it acknowledgeth a due and just subordination to the civil authority, and hath always been untainted in its loyalty.
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And now shall every trifling consideration be sufficient to move a man to relinquish such a Church? There is no greater disparagement to a mans understanding, no greater argument of a light and ungenerous mind,
And now shall every trifling consideration be sufficient to move a man to relinquish such a Church? There is no greater disparagement to a men understanding, no greater argument of a Light and ungenerous mind,
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Religion is our greatest concernment of all other, and it is not every little argument, no nor a great noise about infallibility, nothing but very plain and convincing evidence, that should sway a man in this case.
Religion is our greatest concernment of all other, and it is not every little argument, not nor a great noise about infallibility, nothing but very plain and convincing evidence, that should sway a man in this case.
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But they are utterly inexcusable, who make a change of such concernment, upon the insinuations of one side only, without ever hearing what can be said for the Church they were baptized and brought up in, before they leave it.
But they Are utterly inexcusable, who make a change of such concernment, upon the insinuations of one side only, without ever hearing what can be said for the Church they were baptised and brought up in, before they leave it.
They that can yield thus easily to the impressions of every one that hath a design and interest to make Proselytes, may at this rate of discretion change their Religion twice a day,
They that can yield thus Easily to the impressions of every one that hath a Design and Interest to make Proselytes, may At this rate of discretion change their Religion twice a day,
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and if we would do this, we should not be apt to set such a value upon hay and stubble. If we would sincerely endeavour to live holy and virtuous lives, we should not need to cast about for a Religion, which may furnish us with easie and indirect ways to get to Heaven.
and if we would do this, we should not be apt to Set such a valve upon hay and stubble. If we would sincerely endeavour to live holy and virtuous lives, we should not need to cast about for a Religion, which may furnish us with easy and indirect ways to get to Heaven.
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Now the God of peace, which brought again from the dead our Lord Jesus Christ, the great Shepherd of the sheep, by the blood of the everlasting Covenant, make you perfect in every good work, to do his will;
Now the God of peace, which brought again from the dead our Lord jesus christ, the great Shepherd of the sheep, by the blood of the everlasting Covenant, make you perfect in every good work, to do his will;
A SERMON Preached before the KING AT WHITE-HALL, IN LENT, March 20th 1673· Psal. CXIX. 156. Great peace have they that love thy Law, and nothing shall offend them.
A SERMON Preached before the KING AT WHITEHALL, IN LENT, March 20th 1673· Psalm CXIX. 156. Great peace have they that love thy Law, and nothing shall offend them.
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sometimes it signifies outward peace and quiet in opposition to war and contention; and sometimes inward peace and contentment in opposition to inward trouble and anguish.
sometime it signifies outward peace and quiet in opposition to war and contention; and sometime inward peace and contentment in opposition to inward trouble and anguish.
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Secondly, When I say that Religion gives peace and tranquillity to our minds, this is chiefly to be understood of a Religious state, in which a man is well settled and confirmed,
Secondly, When I say that Religion gives peace and tranquillity to our minds, this is chiefly to be understood of a Religious state, in which a man is well settled and confirmed,
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If we begin a religious course betimes, before we have contracted any great guilt, and before the habits of sin be grown strong in us, the work goes on easily, without any great conflict or resistance.
If we begin a religious course betimes, before we have contracted any great guilt, and before the habits of since be grown strong in us, the work Goes on Easily, without any great conflict or resistance.
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But the case is otherwise when a man breaks off from a wicked life, and becomes religious from the direct contrary course, in which he hath been long and deeply engaged.
But the case is otherwise when a man breaks off from a wicked life, and becomes religious from the Direct contrary course, in which he hath been long and deeply engaged.
I. First, From Testimony of Scripture. I shall select some of those Texts which are more full and express to this purpose, Job 22.21, speaking of God, Acquaint thy self now with him, and be at peace.
I First, From Testimony of Scripture. I shall select Some of those Texts which Are more full and express to this purpose, Job 22.21, speaking of God, Acquaint thy self now with him, and be At peace.
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To acquaint our selves with God, is a phrase of the same importance with coming to God, and seeking of him, and many other like expressions in Scripture, which signifie nothing else but to become religious, Psal. 37.38, Mark the perfect man, and behold the upright,
To acquaint our selves with God, is a phrase of the same importance with coming to God, and seeking of him, and many other like expressions in Scripture, which signify nothing Else but to become religious, Psalm 37.38, Mark the perfect man, and behold the upright,
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for the end of that man is peace: Or, as these words are rendred, according to the LXX. in our old Translation, Keep innocency, take heed to the thing that is right, for that shall bring thee peace at the last.
for the end of that man is peace: Or, as these words Are rendered, according to the LXX. in our old translation, Keep innocency, take heed to the thing that is right, for that shall bring thee peace At the last.
they have made themselves crooked paths, whosoever goeth therein shall not know peace. Rom. 2.9, Tribulation and anguish upon every soul of man that doth evil.
they have made themselves crooked paths, whosoever Goes therein shall not know peace. Rom. 2.9, Tribulation and anguish upon every soul of man that does evil.
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And however he may please himself with witty reasonings against the common belief of mankind, and smart reparties to their arguments, and bold and pleasant raillery about these matters;
And however he may please himself with witty reasonings against the Common belief of mankind, and smart Reparties to their Arguments, and bold and pleasant raillery about these matters;
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and his natural thoughts and apprehensions rise up against his reasonings, and all his wit and subtilty is confuted and born down by a secret and strong suspicion, which he can by no means get out of his mind, that things may be otherwise.
and his natural thoughts and apprehensions rise up against his reasonings, and all his wit and subtlety is confuted and born down by a secret and strong suspicion, which he can by no means get out of his mind, that things may be otherwise.
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And the reason hereof is plain, because all this is an endeavour against nature, and those vigorous instincts which God hath planted in the minds of men to the contrary.
And the reason hereof is plain, Because all this is an endeavour against nature, and those vigorous instincts which God hath planted in the minds of men to the contrary.
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For whenever our minds are free, and not violently hurried away by passion, nor blinded by prejudice, they do of themselves return to their first and most natural apprehensions of things.
For whenever our minds Are free, and not violently hurried away by passion, nor blinded by prejudice, they do of themselves return to their First and most natural apprehensions of things.
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And this is the reason why, when the Atheist falls into any great calamity, and is awakened to an impartial consideration of things, by the apprehension of death and judgment,
And this is the reason why, when the Atheist falls into any great calamity, and is awakened to an impartial consideration of things, by the apprehension of death and judgement,
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and despairs of enjoying any longer those pleasures, for the sake of which he hath all this while rebelled against Religion, his courage presently sinks,
and despairs of enjoying any longer those pleasures, for the sake of which he hath all this while rebelled against Religion, his courage presently sinks,
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and the general voice of mankind, and is not conscious to himself, that he knowingly and wilfully lives contrary to these principles, hath no anxiety in his mind about these things;
and the general voice of mankind, and is not conscious to himself, that he knowingly and wilfully lives contrary to these principles, hath no anxiety in his mind about these things;
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nor indeed any great present inconvenience, Religion only restraining a man from doing some things, from most of which it is good he should be restrained however:
nor indeed any great present inconvenience, Religion only restraining a man from doing Some things, from most of which it is good he should be restrained however:
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2. Another, and indeed a principal cause of trouble and discontent to the minds of men is Guilt. Now Guilt is a consciousness to our selves that we have done amiss;
2. another, and indeed a principal cause of trouble and discontent to the minds of men is Gilded. Now Gilded is a consciousness to our selves that we have done amiss;
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Besides that Guilt is always attended with Fear, which naturally springs up in the mind of man from a secret apprehension of the mischief and inconvenience that his sin will bring upon him,
Beside that Gilded is always attended with fear, which naturally springs up in the mind of man from a secret apprehension of the mischief and inconvenience that his since will bring upon him,
yet they frequently return upon him, and upon every little noise of danger, upon the apprehension of any calamity that comes near him, his guilty mind is presently jealous that it is making towards him,
yet they frequently return upon him, and upon every little noise of danger, upon the apprehension of any calamity that comes near him, his guilty mind is presently jealous that it is making towards him,
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though not absolutely from all fear of punishment in this world, yet from that which is the great danger of all, the condemnation and torment of the world to come.
though not absolutely from all Fear of punishment in this world, yet from that which is the great danger of all, the condemnation and torment of the world to come.
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And by this means a man's mind is setled in perfect peace, Religion freeing him from those tormenting fears of the Divine displeasure, which he can upon no other terms rid himself of;
And by this means a Man's mind is settled in perfect peace, Religion freeing him from those tormenting fears of the Divine displeasure, which he can upon no other terms rid himself of;
When Religion governs all our inclinations and actions, and the temper of our minds, and the course of our lives is conformable to the precepts of it, all is at peace.
When Religion governs all our inclinations and actions, and the temper of our minds, and the course of our lives is conformable to the Precepts of it, all is At peace.
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so long as we act unreasonably, and do those things whereby we necessarily create trouble and disturbance to our selves? How can we hope to be at ease,
so long as we act unreasonably, and do those things whereby we necessarily create trouble and disturbance to our selves? How can we hope to be At ease,
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so long as we are in a sick and diseased condition? Till the corruption that is in us be wrought out, our spirits will be in a perpetual tumult and fermentation;
so long as we Are in a sick and diseased condition? Till the corruption that is in us be wrought out, our spirits will be in a perpetual tumult and fermentation;
As he hates the workers of iniquity, so he takes pleasure in them that fear him, in such as keep his covenant and remember his commandments to do them.
As he hates the workers of iniquity, so he Takes pleasure in them that Fear him, in such as keep his Covenant and Remember his Commandments to do them.
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If Religion be certainly the way to avoid the greatest evils, and to bring us to happiness at last, we may contentedly bear a great many afflictions for its sake.
If Religion be Certainly the Way to avoid the greatest evils, and to bring us to happiness At last, we may contentedly bear a great many afflictions for its sake.
And when we come to heaven (if ever we be so happy as to get thither) it will be a new and a greater pleasure to us, to remember the pains and troubles whereby we were saved and made happy.
And when we come to heaven (if ever we be so happy as to get thither) it will be a new and a greater pleasure to us, to Remember the pains and Troubles whereby we were saved and made happy.
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There is a great satisfaction in the very doing of our duty, and acting reasonably, though there may happen to be some present trouble and inconvenience in it.
There is a great satisfaction in the very doing of our duty, and acting reasonably, though there may happen to be Some present trouble and inconvenience in it.
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when in doing our duty we directly promote our own happiness, and in serving God do most effectually serve our own interest, what can be imagined to minister more peace and pleasure to the mind of man?
when in doing our duty we directly promote our own happiness, and in serving God do most effectually serve our own Interest, what can be imagined to minister more peace and pleasure to the mind of man?
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And what can commend Religion more to us, than that the remembrance of any pious and virtuous action gives us so much contentment and delight? So that whatever difficulty and reluctancy we may find in the doing of it, to be sure, there is peace and satisfaction in the looking back upon it.
And what can commend Religion more to us, than that the remembrance of any pious and virtuous actium gives us so much contentment and delight? So that whatever difficulty and reluctancy we may find in the doing of it, to be sure, there is peace and satisfaction in the looking back upon it.
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Nay, on the contrary, the conscience of any duty faithfully discharged, the memory of any good we have done, does refresh the soul with a strange kind of pleasure and joy.
Nay, on the contrary, the conscience of any duty faithfully discharged, the memory of any good we have done, does refresh the soul with a strange kind of pleasure and joy.
Our rejoycing is this (saith St. Paul) the testimony of our consciences, that in all simplicity and godly sincerity we have had our conversation in the world.
Our rejoicing is this (Says Saint Paul) the testimony of our Consciences, that in all simplicity and godly sincerity we have had our Conversation in the world.
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But, on the other side, the course of a vicious life, all acts of impiety to God, of malice and injustice to men, of intemperance and excess in reference to our selves, do certainly leave a sting behind them.
But, on the other side, the course of a vicious life, all acts of impiety to God, of malice and injustice to men, of intemperance and excess in Referente to our selves, do Certainly leave a sting behind them.
And whatever pleasure there may be in the present act of them, the memory of them is so tormenting, that men are glad to use all the arts of diversion to fence off the thoughts of them. One of the greatest troubles in the world to a bad man is to look into himself,
And whatever pleasure there may be in the present act of them, the memory of them is so tormenting, that men Are glad to use all the arts of diversion to fence off the thoughts of them. One of the greatest Troubles in the world to a bad man is to look into himself,
when we do a wicked action, the pleasure of it is short and transient, but the trouble and sting of it remains for ever? The reflection upon the good we have done, gives a lasting satisfaction to our minds;
when we do a wicked actium, the pleasure of it is short and Transient, but the trouble and sting of it remains for ever? The reflection upon the good we have done, gives a lasting satisfaction to our minds;
All the pious and virtuous actions that we do, are so many seeds of peace and comfort, sown in our consciences, which will spring up and flourish most in times of outward trouble and distress.
All the pious and virtuous actions that we do, Are so many seeds of peace and Comfort, sown in our Consciences, which will spring up and flourish most in times of outward trouble and distress.
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when the pangs of death are ready to take hold of him, and he is just stepping into the other world, to be able to look back with satisfaction upon a religious and well-spent life? Then,
when the pangs of death Are ready to take hold of him, and he is just stepping into the other world, to be able to look back with satisfaction upon a religious and well-spent life? Then,
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How does the guilt of his wicked life then stare him in the face? What storms and tempests are raised in his soul? which make it like the troubled sea when it cannot rest.
How does the guilt of his wicked life then stare him in the face? What storms and tempests Are raised in his soul? which make it like the troubled sea when it cannot rest.
But now, though this discourse be very true, yet for the full clearing of this matter, it will be but fair to consider what may be said on the other side;
But now, though this discourse be very true, yet for the full clearing of this matter, it will be but fair to Consider what may be said on the other side;
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And the rather, because there are several objections which seem to be countenanced from experience, which is enough to overthrow the most plausible speculation. As,
And the rather, Because there Are several objections which seem to be countenanced from experience, which is enough to overthrow the most plausible speculation. As,
3. That those who are religious, are many times very disconsolate and full of trouble. To the first. I deny not that wicked men have some pleasure in their vices;
3. That those who Are religious, Are many times very disconsolate and full of trouble. To the First. I deny not that wicked men have Some pleasure in their vices;
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And what is a man profited, if to gain a little sensual pleasure, he lose the peace of his soul? Can we find in our hearts to call that pleasure, which robs us of a far greater and higher satisfaction than it brings? The delights of sense are so far from being the chief pleasure for which God designed us, that, on the contrary, he intended we should take our chief pleasure in the restraining and moderating of our sensual appetites and desires,
And what is a man profited, if to gain a little sensual pleasure, he loose the peace of his soul? Can we find in our hearts to call that pleasure, which robs us of a Far greater and higher satisfaction than it brings? The delights of sense Are so Far from being the chief pleasure for which God designed us, that, on the contrary, he intended we should take our chief pleasure in the restraining and moderating of our sensual appetites and Desires,
It is the comparison of a very great and experienced man in these matters, Like the crackling of thorns under a pot (saith Solomon), so is the laughter of the fool, that is, the mirth of the wicked man;
It is the comparison of a very great and experienced man in these matters, Like the crackling of thorns under a pot (Says Solomon), so is the laughter of the fool, that is, the mirth of the wicked man;
But, which is most considerable of all, the pleasures of sin bear no proportion to that long and black train of miseries and inconveniences which they draw after them.
But, which is most considerable of all, the pleasures of since bear no proportion to that long and black train of misery's and inconveniences which they draw After them.
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Many times, poverty and reproach, pains and diseases upon our bodies, indignation and wrath, tribulation and anguish upon every soul of man that doth evil.
Many times, poverty and reproach, pains and diseases upon our bodies, Indignation and wrath, tribulation and anguish upon every soul of man that does evil.
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To the second. That Religion imposeth many harsh and grievous things, which seem to be inconsistent with that pleasure and satisfaction I have spoken of:
To the second. That Religion Imposes many harsh and grievous things, which seem to be inconsistent with that pleasure and satisfaction I have spoken of:
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This Discourse doth not pretend that Religion exempts men from outward troubles, but that, when they happen, it supports men under them, better than any thing else. As for Repentance and mortification;
This Discourse does not pretend that Religion exempts men from outward Troubles, but that, when they happen, it supports men under them, better than any thing Else. As for Repentance and mortification;
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this chiefly concerns our first entrance into Religion, after a wicked life, which I acknowledged, in the beginning of this discourse, to be very grievous:
this chiefly concerns our First Entrance into Religion, After a wicked life, which I acknowledged, in the beginning of this discourse, to be very grievous:
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But this doth not hinder, but that though Religion may be troublesome at first to some persons, whose former sins and crimes have made it so, it may be pleasant afterwards when we are accustomed to it.
But this does not hinder, but that though Religion may be troublesome At First to Some Persons, whose former Sins and crimes have made it so, it may be pleasant afterwards when we Are accustomed to it.
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That God does not sincerely desire the salvation of men, but hath from all eternity effectually barr'd the greatest part of mankind from all possibility of attaining that happiness which he offers to them;
That God does not sincerely desire the salvation of men, but hath from all eternity effectually barred the greatest part of mankind from all possibility of attaining that happiness which he offers to them;
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And thus I have endeavoured, as briefly and plainly as I could, to represent to you what peace and pleasure, what comfort and satisfaction, Religion, rightly understood and sincerely practised, is apt to bring to the minds of men.
And thus I have endeavoured, as briefly and plainly as I could, to represent to you what peace and pleasure, what Comfort and satisfaction, Religion, rightly understood and sincerely practised, is apt to bring to the minds of men.
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There is a great pleasure in being innocent, because that prevents guilt and trouble; It is pleasant to be virtuous and good, because that is to excel many others;
There is a great pleasure in being innocent, Because that prevents guilt and trouble; It is pleasant to be virtuous and good, Because that is to excel many Others;
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and it is pleasant to grow better, because that is to excel our selves: Nay, it is pleasant even to mortifie and subdue our lusts, because that is Victory:
and it is pleasant to grow better, Because that is to excel our selves: Nay, it is pleasant even to mortify and subdue our Lustiest, Because that is Victory:
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What wilt thou do when thou comest to die? What comfort wilt thou then be able to give thy self? or what comfort can any one else give thee? when thy conscience is miserably rent and torn, by those waking furies, which will then rage in thy breast,
What wilt thou do when thou Comest to die? What Comfort wilt thou then be able to give thy self? or what Comfort can any one Else give thee? when thy conscience is miserably rend and torn, by those waking furies, which will then rage in thy breast,
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what can we do? what comfort can we give thee, when thine iniquities testifie against thee to thy very face? How can there be peace, when thy lusts and debaucheries, thy impieties to God and thy injuries to men, have been so many? How can there be peace, when thy whole life hath been a continued contempt and provocation of Almighty God,
what can we do? what Comfort can we give thee, when thine iniquities testify against thee to thy very face? How can there be peace, when thy Lustiest and debaucheries, thy impieties to God and thy injuries to men, have been so many? How can there be peace, when thy Whole life hath been a continued contempt and provocation of Almighty God,
Let us resolve to break off our sins by repentance, to fear God and keep his Commandments, as ever we desire to avoid the unspeakable torments of a guilty mind,
Let us resolve to break off our Sins by Repentance, to Fear God and keep his commandments, as ever we desire to avoid the unspeakable torments of a guilty mind,
And the God of peace which brought again from the dead our Lord Jesus Christ, the great Shepherd of the sheep, by the blood of the everlasting Covenant, make us perfect in every good work, to do his will, working in us always that which is well-pleasing in his sight, through Jesus Christ our Lord, to whom be glory for ever and ever. Amen.
And the God of peace which brought again from the dead our Lord jesus christ, the great Shepherd of the sheep, by the blood of the everlasting Covenant, make us perfect in every good work, to do his will, working in us always that which is Well-pleasing in his sighed, through jesus christ our Lord, to whom be glory for ever and ever. Amen.
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A SERMON Preached before the KING, Febr. 26th 1674 / 5. A SERMON Preached before the KING, Febr. 26th 1674 / 5. PSAL. CXIX. 59. I thought on my ways, and turned my feet unto thy testimonies.
A SERMON Preached before the KING, February 26th 1674 / 5. A SERMON Preached before the KING, February 26th 1674 / 5. PSALM CXIX. 59. I Thought on my ways, and turned my feet unto thy testimonies.
For most men take the principles of Religion for granted, That there is a God, and a Providence, and a State of Rewards and Punishments after this life, and never entertained any considerable doubt in their minds to the contrary:
For most men take the principles of Religion for granted, That there is a God, and a Providence, and a State of Rewards and Punishments After this life, and never entertained any considerable doubt in their minds to the contrary:
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They never seriously considered the notorious inconsistency of their lives with this belief, and what manner of persons they ought to be who are verily perswaded of the truth of these things.
They never seriously considered the notorious inconsistency of their lives with this belief, and what manner of Persons they ought to be who Are verily persuaded of the truth of these things.
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For no man that is convinced that there is a God, and considers the necessary and immediate consequences of such a perswasion, can think it safe to affront Him by a wicked life:
For no man that is convinced that there is a God, and considers the necessary and immediate consequences of such a persuasion, can think it safe to affront Him by a wicked life:
No man that believes the infinite happiness and misery of another world, and considers withall that one of these shall certainly be his portion, according as he demeans himself in this present life, can think it indifferent what course he takes.
No man that believes the infinite happiness and misery of Another world, and considers withal that one of these shall Certainly be his portion, according as he demeans himself in this present life, can think it indifferent what course he Takes.
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but no man that enters into the serious consideration of these matters, can possibly think it a thing indifferent to him whether he be happy or miserable for ever.
but no man that enters into the serious consideration of these matters, can possibly think it a thing indifferent to him whither he be happy or miserable for ever.
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And it must needs be a thing of excellent use, for men to set apart some particular times for the examination of themselves, that they may know how accounts stand between God and them.
And it must needs be a thing of excellent use, for men to Set apart Some particular times for the examination of themselves, that they may know how accounts stand between God and them.
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Pythagoras (or whoever were the Author of those golden verses which pass under his name) doth especially recommend this practice to his Scholars, every night before they slept, to call themselves to account for the actions of the day past;
Pythagoras (or whoever were the Author of those golden Verses which pass under his name) does especially recommend this practice to his Scholars, every night before they slept, to call themselves to account for the actions of the day past;
and to make us stand in awe of our selves, and afraid to sin, when we know before-hand that we must give so severe an account to our selves of every action.
and to make us stand in awe of our selves, and afraid to since, when we know beforehand that we must give so severe an account to our selves of every actium.
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And certainly it is a great piece of wisdom to make up our accounts as frequently as we can, that our repentance may in some measure keep pace with the errors and failings of our lives,
And Certainly it is a great piece of Wisdom to make up our accounts as frequently as we can, that our Repentance may in Some measure keep pace with the errors and failings of our lives,
I am sure it is too much presumption for any man to be confident that one general and confused act of repentance will serve his turn for the sins of his whole life.
I am sure it is too much presumption for any man to be confident that one general and confused act of Repentance will serve his turn for the Sins of his Whole life.
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And the consideration of our ways taken in this sense (which seems to be the more probable meaning of the Words) may reasonably imply in it these following particulars.
And the consideration of our ways taken in this sense (which seems to be the more probable meaning of the Words) may reasonably imply in it these following particulars.
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And the better to enable us hereto, it will be useful to have before our eyes some abridgement or summary of the Laws of God, containing the chief heads of duties and sins, of vertues and vices;
And the better to enable us hereto, it will be useful to have before our eyes Some abridgement or summary of the Laws of God, containing the chief Heads of duties and Sins, of Virtues and vices;
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We should likewise consider the several relations wherein we have stood to others, and how far we have transgressed or failed of our duty in any of those respects.
We should likewise Consider the several relations wherein we have stood to Others, and how Far we have transgressed or failed of our duty in any of those respects.
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their having been committed against the clear knowledg of our duty, against the frequent checks and convictions of our consciences, telling us when we did them that we did amiss;
their having been committed against the clear knowledge of our duty, against the frequent Checks and convictions of our Consciences, telling us when we did them that we did amiss;
Add to this the scandal of our wicked lives to our holy Religion, the ill example of them to the corrupting and debauching of others, the affront of them to the Divine Authority,
Add to this the scandal of our wicked lives to our holy Religion, the ill Exampl of them to the corrupting and debauching of Others, the affront of them to the Divine authority,
That sin is the stain and blemish of our natures, the reproach of our reason and understanding, the disease and the deformity of our souls, the great enemy of our peace, the cause of all our fears and troubles:
That since is the stain and blemish of our nature's, the reproach of our reason and understanding, the disease and the deformity of our Souls, the great enemy of our peace, the cause of all our fears and Troubles:
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How do we betray our folly and weakness, by suffering our selves to be hurried away by every foolish lust and passion, to do things which we know to be prejudicial and hurtful to our selves;
How do we betray our folly and weakness, by suffering our selves to be hurried away by every foolish lust and passion, to do things which we know to be prejudicial and hurtful to our selves;
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So that if sin were followed with no other punishment, besides the guilt of having done a shameful thing, a man would not by intemperance make himself a fool and a beast;
So that if since were followed with no other punishment, beside the guilt of having done a shameful thing, a man would not by intemperance make himself a fool and a beast;
For let Witty men say what they will in defence of their vices, there are so many natural acknowledgments of the evil and unreasonableness of sin, that the matter is past all denial:
For let Witty men say what they will in defence of their vices, there Are so many natural acknowledgments of the evil and unreasonableness of since, that the matter is passed all denial:
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and vice hath ever had more servants and followers to cry it up, yet never was there any Age so degenerate, in which Vice could get the better of Vertue in point of general esteem and reputation:
and vice hath ever had more Servants and followers to cry it up, yet never was there any Age so degenerate, in which Vice could get the better of Virtue in point of general esteem and reputation:
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And these are so sad and dreadful, and the danger of them so evident, and so perpetually threatning us, that no temptation can be sufficient to excuse a man to himself and his own reason for venturing upon them.
And these Are so sad and dreadful, and the danger of them so evident, and so perpetually threatening us, that no temptation can be sufficient to excuse a man to himself and his own reason for venturing upon them.
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Besides this, every vice is naturally attended with some particular mischief and inconvenience, which maketh it even in this life a punishment to it self;
Beside this, every vice is naturally attended with Some particular mischief and inconvenience, which makes it even in this life a punishment to it self;
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yet methinks the interest of our everlasting happiness should lye near our hearts, the consideration of another world should mightily amaze and startle us;
yet methinks the Interest of our everlasting happiness should lie near our hearts, the consideration of Another world should mightily amaze and startle us;
And necessity is always a powerful and over-ruling argument, and doth rather compel than perswade: And after it is once evident leaves no place for further deliberation.
And necessity is always a powerful and overruling argument, and does rather compel than persuade: And After it is once evident leaves no place for further deliberation.
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Now the chief and last end of all Reasonable creatures is happiness, and therefore whatever is necessary in order to that, hath the highest degree of rational and moral necessity.
Now the chief and last end of all Reasonable creatures is happiness, and Therefore whatever is necessary in order to that, hath the highest degree of rational and moral necessity.
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God who designed us for happiness at first, and after we had made a forfeiture of it by sin, was pleased to restore us again to the capacity of it by the Redemption of our blessed Lord and Saviour, hath made nothing necessary to our happiness that is impossible for us to do, either of our selves,
God who designed us for happiness At First, and After we had made a forfeiture of it by since, was pleased to restore us again to the capacity of it by the Redemption of our blessed Lord and Saviour, hath made nothing necessary to our happiness that is impossible for us to do, either of our selves,
So that notwithstanding the great corruption and weakness of our natures, since the grace of God which brings salvation hath appeared, it is not absolutely out of our power to leave our sins, and to turn to God:
So that notwithstanding the great corruption and weakness of our nature's, since the grace of God which brings salvation hath appeared, it is not absolutely out of our power to leave our Sins, and to turn to God:
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and doth not speak to us with any private reserve or nice distinction between his secret and revealed will, that is, he doth not decree one thing, and declare the contrary.
and does not speak to us with any private reserve or Nicaenae distinction between his secret and revealed will, that is, he does not Decree one thing, and declare the contrary.
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And if there be no impediment on Gods part, why should there be any on ours? One would think all the doubt and difficulty should be on the other side,
And if there be no impediment on God's part, why should there be any on ours? One would think all the doubt and difficulty should be on the other side,
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And will we be miserable by our own choice, when the Grace of God hath put it into our power to be happy? I have done with the first thing, The course which David here took for the reforming of his life; I thought on my ways. I proceed to the
And will we be miserable by our own choice, when the Grace of God hath put it into our power to be happy? I have done with the First thing, The course which David Here took for the reforming of his life; I Thought on my ways. I proceed to the
and to bring our thoughts and deliberations to some issue, the conclusion must naturally be, the quitting of that evil and dangerous course in which we have lived.
and to bring our thoughts and deliberations to Some issue, the conclusion must naturally be, the quitting of that evil and dangerous course in which we have lived.
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Did but men consider what sin is, they would have so many unanswerable objections against it, such strong fears and jealousies of the miserable issue and event of a wicked life, that they would not dare to continue any longer in it.
Did but men Consider what since is, they would have so many unanswerable objections against it, such strong fears and jealousies of the miserable issue and event of a wicked life, that they would not Dare to continue any longer in it.
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It sometimes so happens, that some persons are by a mighty conviction and resolution, and by a very extraordinary and over-powering degree of Gods grace, almost perfectly reclaimed from their sins at once,
It sometime so happens, that Some Persons Are by a mighty conviction and resolution, and by a very extraordinary and overpowering degree of God's grace, almost perfectly reclaimed from their Sins At once,
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and all of a sudden translated out of the Kingdom of darkness into the Kingdom of his dear Son. And thus it was with many of the first Converts to Christianity;
and all of a sudden translated out of the Kingdom of darkness into the Kingdom of his dear Son. And thus it was with many of the First Converts to Christianity;
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as their prejudices against the Christian Religion were strong and violent, so the holy Spirit of God was pleased to work mightily in them that believed.
as their prejudices against the Christian Religion were strong and violent, so the holy Spirit of God was pleased to work mightily in them that believed.
and we who moved at first with so much slowness and difficulty, shall after a while be enabled to run the ways of Gods commandments with pleasure and delight.
and we who moved At First with so much slowness and difficulty, shall After a while be enabled to run the ways of God's Commandments with pleasure and delight.
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Whereas to a prudent and considerate man, a good or evil in reversion is capable of as true an estimation, proportionably to the greatness and distance of it,
Whereas to a prudent and considerate man, a good or evil in reversion is capable of as true an estimation, proportionably to the greatness and distance of it,
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than to pursue his present inclination without any apprehension of true danger? The most dull and stupid of all the brute creatures can hardly exercise less reason than this comes to.
than to pursue his present inclination without any apprehension of true danger? The most dull and stupid of all the brutus creatures can hardly exercise less reason than this comes to.
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And now what can I say more, to perswade every one of us to a consideration of our own ways? We are generally apt to busie our selves in observing the errors and miscarriages of our neighbours,
And now what can I say more, to persuade every one of us to a consideration of our own ways? We Are generally apt to busy our selves in observing the errors and miscarriages of our neighbours,
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but how few descend into themselves, and turn their eyes inward, and say, What have I done? 'Tis an excellent saying of Antoninus the great Emperour and Philosopher, No man was ever unhappy,
but how few descend into themselves, and turn their eyes inward, and say, What have I done? It's an excellent saying of Antoninus the great Emperor and Philosopher, No man was ever unhappy,
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They whose lives have been very vicious, are so odious a sight, so horrid a spectacle to themselves, that they cannot endure to reflect upon their own ways;
They whose lives have been very vicious, Are so odious a sighed, so horrid a spectacle to themselves, that they cannot endure to reflect upon their own ways;
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as the evil Spirit did in the Gospel to our Saviour, What have I to do with thee? Art thou come to torment me before the time? But let not this affright us from it;
as the evil Spirit did in the Gospel to our Saviour, What have I to do with thee? Art thou come to torment me before the time? But let not this affright us from it;
They do not concern your bodies and estates, but that which is more truly your selves, your immortal souls, the dearest and most durable part of your selves:
They do not concern your bodies and estates, but that which is more truly your selves, your immortal Souls, the dearest and most durable part of your selves:
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Let me therefore bespeak your most serious regard to them, in the words of Moses to the people of Israel, after he had set the law of God before them, togeher with the blessings promised to obedience,
Let me Therefore bespeak your most serious regard to them, in the words of Moses to the people of Israel, After he had Set the law of God before them, together with the blessings promised to Obedience,
And on the contrary, 'tis very much in your power, and I hope in your wills and designs, to be the sovereign restorers of piety and virtue to a degenerate Age.
And on the contrary, it's very much in your power, and I hope in your wills and designs, to be the sovereign restorers of piety and virtue to a degenerate Age.
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and if you do it not, what will be the end of these things? And to help you forward in this work, it is not necessary that I should rip up the vices of the Age,
and if you do it not, what will be the end of these things? And to help you forward in this work, it is not necessary that I should rip up the vices of the Age,
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Let us take to our selves words, and say to God, with those true Penitents in Scripture, I have sinned, what shall be done unto thee, O thou preserver of men? Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth, I will abhor my self,
Let us take to our selves words, and say to God, with those true Penitents in Scripture, I have sinned, what shall be done unto thee, Oh thou preserver of men? Behold, I am vile, what shall I answer thee? I will lay my hand upon my Mouth, I will abhor my self,
And you have a considerable circumstance added in the words that I have now read to you, viz. that this reformation was speedy and without delay, I made haste, and delayed not to keep thy commandments.
And you have a considerable circumstance added in the words that I have now read to you, viz. that this Reformation was speedy and without Delay, I made haste, and delayed not to keep thy Commandments.
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after the manner of the Hebrews, who when they would say a thing with great certainty and emphasis, are wont to express it both ways, I made haste, and delayed not ;
After the manner of the Hebrews, who when they would say a thing with great certainty and emphasis, Are wont to express it both ways, I made haste, and delayed not;
Would any man be intemperate and walk after the flesh, would any man be unjust and defraud or oppress his neighbour, be prophane and live in the contempt of God and Religion,
Would any man be intemperate and walk After the Flesh, would any man be unjust and defraud or oppress his neighbour, be profane and live in the contempt of God and Religion,
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and that because of these things the terrible vengeance of God will one day fall upon the children of disobedience? It is not credible, that men who apply themselves seriously to the meditation of these matters, should venture to continue in so imprudent and dangerous a course,
and that Because of these things the terrible vengeance of God will one day fallen upon the children of disobedience? It is not credible, that men who apply themselves seriously to the meditation of these matters, should venture to continue in so imprudent and dangerous a course,
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So that my work at this time shall be, to endeavour to convince men of the monstrous folly and unreasonableness of delaying the reformation and amendment of their lives;
So that my work At this time shall be, to endeavour to convince men of the monstrous folly and unreasonableness of delaying the Reformation and amendment of their lives;
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So that we must make account of a sharp conflict, of some pain and trouble in the making of this change, that it will cost us some pangs and throws before we be born again.
So that we must make account of a sharp conflict, of Some pain and trouble in the making of this change, that it will cost us Some pangs and throws before we be born again.
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For when nature hath been long bent another way, it is not to be expected that it should be reduced and brought back to its first strenghtness without pain and violence.
For when nature hath been long bent Another Way, it is not to be expected that it should be reduced and brought back to its First strenghtness without pain and violence.
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it presently grows tolerable, and soon after easie, and after that by degrees so pleasant and delightful, that the man would not for all the world return to his former evil state and condition of life.
it presently grows tolerable, and soon After easy, and After that by Degrees so pleasant and delightful, that the man would not for all the world return to his former evil state and condition of life.
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and have known several persons surprized by a sudden hand of God, and cut off in the very act of sin, without having the least respite given them, without time or liberty so much as to ask God forgiveness,
and have known several Persons surprised by a sudden hand of God, and Cut off in the very act of since, without having the least respite given them, without time or liberty so much as to ask God forgiveness,
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And because they are many, I shall insist upon those which are most weighty and considerable, without being very curious and solicitous about the method and order of them:
And Because they Are many, I shall insist upon those which Are most weighty and considerable, without being very curious and solicitous about the method and order of them:
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1. Consider, that in matters of great and necessary concernment, and which must be done, there is no greater argument of a weak and impotent mind, then irresolution;
1. Consider, that in matters of great and necessary concernment, and which must be done, there is no greater argument of a weak and impotent mind, then irresolution;
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when we are not fit to do any thing, when the spirit of a man can hardly bear the infirmities of nature, much less a guilty conscience and a wounded spirit? Do we think that when the day hath been idlely spent and squandered away by us, that we shall be fit to work when the night and darkness comes? When our understanding is weak,
when we Are not fit to do any thing, when the Spirit of a man can hardly bear the infirmities of nature, much less a guilty conscience and a wounded Spirit? Do we think that when the day hath been idly spent and squandered away by us, that we shall be fit to work when the night and darkness comes? When our understanding is weak,
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and our memory frail, and our will crooked, and by a long custom of sinning obstinately bent the wrong way, what can we then do in Religion? what reasonable or acceptable service can we then perform to God? when our candle is just sinking into the socket,
and our memory frail, and our will crooked, and by a long custom of sinning obstinately bent the wrong Way, what can we then do in Religion? what reasonable or acceptable service can we then perform to God? when our candle is just sinking into the socket,
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God indeed hath been graciously pleased to promise pardon to repentance, but he hath no-where promised life and leisure, the aids of his grace and holy Spirit to those who put off their repentance:
God indeed hath been graciously pleased to promise pardon to Repentance, but he hath nowhere promised life and leisure, the aids of his grace and holy Spirit to those who put off their Repentance:
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But though we do not design to delay this work so long, yet ought we to consider, that all delays in a matter of this consequence are extreamly dangerous;
But though we do not Design to Delay this work so long, yet ought we to Consider, that all delays in a matter of this consequence Are extremely dangerous;
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If a mans life lay at stake, and he had but one throw for it, with what care and with what concernment would he manage that action? What thou art doing next may,
If a men life lay At stake, and he had but one throw for it, with what care and with what concernment would he manage that actium? What thou art doing next may,
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4. Seeing the delay of repentance doth mainly rely upon the hopes and encouragement of a future repentance, let us consider a little how unreasonable these hopes are,
4. Seeing the Delay of Repentance does mainly rely upon the hope's and encouragement of a future Repentance, let us Consider a little how unreasonable these hope's Are,
To sin in hopes that hereafter we shall repent, is to do a thing in hopes that we shall be one day mightily ashamed of it, that we shall one time or other be heartily grieved and troubled that we have done it:
To since in hope's that hereafter we shall Repent, is to do a thing in hope's that we shall be one day mightily ashamed of it, that we shall one time or other be heartily grieved and troubled that we have done it:
And is this a reasonable hope? Is this a fitting encouragement for a wise man to give to himself, to any action? And yet this is plainly the true meaning of mens going on in their sins, in hopes that hereafter they shall repent of them.
And is this a reasonable hope? Is this a fitting encouragement for a wise man to give to himself, to any actium? And yet this is plainly the true meaning of men's going on in their Sins, in hope's that hereafter they shall Repent of them.
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Who should ensure thy life till that time? Who shall pass his word for thee, that the providence of God will suffer all things to happen and fall out, just as thou hast designed and forecast them? Art thou not ashamed to reserve the reliques of thy life for thy self,
Who should ensure thy life till that time? Who shall pass his word for thee, that the providence of God will suffer all things to happen and fallen out, just as thou hast designed and forecast them? Art thou not ashamed to reserve the Relics of thy life for thy self,
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when thy life is almost at an end? What a stupid forgetfulness is it of our mortality, to put off good resolutions to the fiftieth or sixtieth year of our age,
when thy life is almost At an end? What a stupid forgetfulness is it of our mortality, to put off good resolutions to the fiftieth or sixtieth year of our age,
But perhaps thou art not altogether so unreasonable, but desirest only to respite this work, till the first heat of youth and lust be over, till the cooler and more considerate part of thy life come on:
But perhaps thou art not altogether so unreasonable, but Desirest only to respite this work, till the First heat of youth and lust be over, till the cooler and more considerate part of thy life come on:
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that perhaps thou thinkest may be the fittest and most convenient season. But still we reckon upon uncertainties, for perhaps that season may never be:
that perhaps thou Thinkest may be the Fittest and most convenient season. But still we reckon upon uncertainties, for perhaps that season may never be:
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however, to be sure it is much more in our power, by the assistance of Gods grace, which is never wanting to the sincere endeavours of men, to conquer our lusts now,
however, to be sure it is much more in our power, by the assistance of God's grace, which is never wanting to the sincere endeavours of men, to conquer our Lustiest now,
But why for a little while? why till to morrow? To morrow will be as this day, only with this difference, that thou wilt in all probability be more unwilling and indisposed then.
But why for a little while? why till to morrow? To morrow will be as this day, only with this difference, that thou wilt in all probability be more unwilling and indisposed then.
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So that if the man must go over, and there be a necessity for it, (as there is for Repentance) the only wise resolution to be taken in this case, is to wade or swim over as well as he can,
So that if the man must go over, and there be a necessity for it, (as there is for Repentance) the only wise resolution to be taken in this case, is to wade or swim over as well as he can,
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But if we have truely forsaken our sins, and do sincerely endeavour to live in obedience to the Laws and Commands of God, the more we think of death and judgment, the greater matter of joy and comfort will these things be to us:
But if we have truly forsaken our Sins, and do sincerely endeavour to live in Obedience to the Laws and Commands of God, the more we think of death and judgement, the greater matter of joy and Comfort will these things be to us:
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But O that I knew what to say, that might prevail with men, and effectually perswade them to do that, which they are so abundantly convinced is so necessary.
But Oh that I knew what to say, that might prevail with men, and effectually persuade them to do that, which they Are so abundantly convinced is so necessary.
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therefore you should quicken your pace, considering that your journey is never the shorter because you have but little time to perform it in. Alas man!
Therefore you should quicken your pace, considering that your journey is never the shorter Because you have but little time to perform it in. Alas man!
and the door shut against us. Therefore do not defer your repentance to the next solemn time, to the next occasion. of receiving the blessed Sacrament:
and the door shut against us. Therefore do not defer your Repentance to the next solemn time, to the next occasion. of receiving the blessed Sacrament:
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Art thou convinced, that thy eternal happiness depends upon following the advice which hath now been given thee? Why then, do but behave thy self in this case,
Art thou convinced, that thy Eternal happiness depends upon following the Advice which hath now been given thee? Why then, do but behave thy self in this case,
Now the God of all mercy and patience, give every one of us the wisdom and grace, to know and to do in this our day, the things that belong to our peace,
Now the God of all mercy and patience, give every one of us the Wisdom and grace, to know and to do in this our day, the things that belong to our peace,
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And it is not so difficult as is commonly imagined to arrive at this knowledg, if we have a mind to it, and will but deal impartially with our selves;
And it is not so difficult as is commonly imagined to arrive At this knowledge, if we have a mind to it, and will but deal impartially with our selves;
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and the children of the Devil: whosoever doth not righteousness, is not of God. From which words I shall endeavour, by Gods assistance, to lay men open to themselves,
and the children of the devil: whosoever does not righteousness, is not of God. From which words I shall endeavour, by God's assistance, to lay men open to themselves,
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And this will best appear by attending stedfastly to the main scope and design of this Epistle. And I think that no man that reads it with attention can doubt,
And this will best appear by attending steadfastly to the main scope and Design of this Epistle. And I think that no man that reads it with attention can doubt,
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who, as the Fathers tell us, sprang from Simon Magus, and pretended to extraordinary knowledg and illumination, from whence they had the name of Gnosticks ;
who, as the Father's tell us, sprang from Simon Magus, and pretended to extraordinary knowledge and illumination, from whence they had the name of Gnostics;
but notwithstanding this glittering pretence, they did allow themselves in all manner of impious and vicious practice, turning the grace of God into lasciviousness, as St. Jude speaks of them.
but notwithstanding this glittering pretence, they did allow themselves in all manner of impious and vicious practice, turning the grace of God into lasciviousness, as Saint U^de speaks of them.
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And that St. John particularly aims at this sort of men is very evident from the frequent and plain allusions throughout this Epistle, to those Names and Titles which this Sect assumed to themselves, as Chap. 2. ver. 4, He that saith, I know him,
And that Saint John particularly aims At this sort of men is very evident from the frequent and plain allusions throughout this Epistle, to those Names and Titles which this Sect assumed to themselves, as Chap. 2. ver. 4, He that Says, I know him,
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Which passages, and many more in this Epistle, do plainly refer to the pretences of this Sect, to more than ordinary knowledg and illumination in the mysteries of Religion;
Which passages, and many more in this Epistle, do plainly refer to the pretences of this Sect, to more than ordinary knowledge and illumination in the Mysteres of Religion;
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notwithstanding, they did so notoriously contradict these glorious pretences by the impiety of their lives, and particularly by their hatred and enmity to their fellow-Christians.
notwithstanding, they did so notoriously contradict these glorious pretences by the impiety of their lives, and particularly by their hatred and enmity to their fellow-Christians.
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amongst which, he particularly insisteth upon this, That nothing is more essential to a Disciple of Christ and a Child of God (by which Titles Christians were commonly known),
among which, he particularly insisteth upon this, That nothing is more essential to a Disciple of christ and a Child of God (by which Titles Christians were commonly known),
whosoever sinneth hath not seen him, neither known him, (whatever knowledg they might pretend to, it was evident they were destitute of the true knowledg of God and his Son Jesus Christ ) and vers. 7, Little Children, let no man deceive you;
whosoever Sinneth hath not seen him, neither known him, (whatever knowledge they might pretend to, it was evident they were destitute of the true knowledge of God and his Son jesus christ) and vers. 7, Little Children, let no man deceive you;
It being usual in the phrase of Scripture, to call persons or things which partake of such a nature or quality, the children of those who are eminently endued with that nature and disposition.
It being usual in the phrase of Scripture, to call Persons or things which partake of such a nature or quality, the children of those who Are eminently endued with that nature and disposition.
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Thus they who are of the faith of Abraham, and do the works of Abraham, are called Abraham's children: In like manner, those who in their disposition and actions imitate God, are called the children of God ;
Thus they who Are of the faith of Abraham, and do the works of Abraham, Are called Abraham's children: In like manner, those who in their disposition and actions imitate God, Are called the children of God;
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Secondly, I shall endeavour to shew, that by this mark every man may, with due care and diligence, come to the knowledg of his spiritual estate and condition.
Secondly, I shall endeavour to show, that by this mark every man may, with due care and diligence, come to the knowledge of his spiritual estate and condition.
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Thirdly, I shall enquire whence it comes to pass, that notwithstanding this, so many persons are at so great uncertainty concerning their condition. I.
Thirdly, I shall inquire whence it comes to pass, that notwithstanding this, so many Persons Are At so great uncertainty Concerning their condition. I.
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We will consider the character and mark of difference between a good and bad man, which is here in the Text, Whosoever doth not righteousness, is not of God ;
We will Consider the character and mark of difference between a good and bad man, which is Here in the Text, Whosoever does not righteousness, is not of God;
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Now in the strictest sense of this phrase, he only who lives in all the commandments of God blameless, can be said to do righteousness: But in this sense there is none that doth righteousness, no not one, and consequently none could be the Children of God;
Now in the Strictest sense of this phrase, he only who lives in all the Commandments of God blameless, can be said to do righteousness: But in this sense there is none that does righteousness, no not one, and consequently none could be the Children of God;
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but the Text supposes some to be so, and therefore by doing righteousness the Apostle must necessarily be understood to mean something that is short of perfect and unsinning obedience.
but the Text supposes Some to be so, and Therefore by doing righteousness the Apostle must necessarily be understood to mean something that is short of perfect and unsinning Obedience.
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So that the question is, What doing of righteousness is sufficient to denominate a man a Child of God, and to put him into a state of grace and favour with Him.
So that the question is, What doing of righteousness is sufficient to denominate a man a Child of God, and to put him into a state of grace and favour with Him.
and how little goodness, and yet be the children of God: but rather to acquaint them, what degrees of holiness and goodness are necessary to give men a clear and comfortable evidence of their good estate towards God;
and how little Goodness, and yet be the children of God: but rather to acquaint them, what Degrees of holiness and Goodness Are necessary to give men a clear and comfortable evidence of their good estate towards God;
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Wherefore to state the business so far as is necessary to give men a sufficient knowledg of their condition, I shall briefly consider who they are that in the Apostles sense may be said to be doers of righteousness, or not doers of it. And because the Apostle lays down the Rule negatively, I shall therefore
Wherefore to state the business so Far as is necessary to give men a sufficient knowledge of their condition, I shall briefly Consider who they Are that in the Apostles sense may be said to be doers of righteousness, or not doers of it. And Because the Apostle lays down the Rule negatively, I shall Therefore
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yet the single acts of some sorts of sins are so crying and heinous, and do so stare every mans conscience in the face, that they are justly esteemed to be of equal malignity with vicious habits of an inferiour kind;
yet the single acts of Some sorts of Sins Are so crying and heinous, and do so stare every men conscience in the face, that they Are justly esteemed to be of equal malignity with vicious habits of an inferior kind;
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because they do almost necessarily suppose a great depravation of mind, and a monstrous alienation from God and goodness in the person that deliberately commits them.
Because they do almost necessarily suppose a great depravation of mind, and a monstrous alienation from God and Goodness in the person that deliberately commits them.
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And they who are guilty in any of these three degrees now mentioned, are most certainly not doers of righteousness, and consequently it is manifest that they are not the children of God.
And they who Are guilty in any of these three Degrees now mentioned, Are most Certainly not doers of righteousness, and consequently it is manifest that they Are not the children of God.
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In the second place, I shall enquire who they are, that in the Apostles sense may be said to do righteousness. In short, they who in the general course of their lives do keep the Commandments of God.
In the second place, I shall inquire who they Are, that in the Apostles sense may be said to do righteousness. In short, they who in the general course of their lives do keep the commandments of God.
And thus the Scripture generally expresseth this matter, by keeping the commandments of God, and by having respect to all his commandments, by obedience to the Gospel of Christ, by being holy in all manner of conversation ;
And thus the Scripture generally Expresses this matter, by keeping the Commandments of God, and by having respect to all his Commandments, by Obedience to the Gospel of christ, by being holy in all manner of Conversation;
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by abstaining from all kind of evil, by cleansing our selves from all filthiness of the flesh and spirit, and by practising holiness in the fear of God:
by abstaining from all kind of evil, by cleansing our selves from all filthiness of the Flesh and Spirit, and by practising holiness in the Fear of God:
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To which I shall add the description which St. Luke gives us of the righteousness of Zacharias and Elizabeth, Luk. 1.6, They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.
To which I shall add the description which Saint Lycia gives us of the righteousness of Zacharias and Elizabeth, Luk. 1.6, They were both righteous before God, walking in all the Commandments and ordinances of the Lord blameless.
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All which expressions do plainly signifie the actual conformity of our lives and actions, in the general course and tenour of them, to the Laws and commands of God.
All which expressions do plainly signify the actual conformity of our lives and actions, in the general course and tenor of them, to the Laws and commands of God.
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And of this case it is and no other, that the Apostle speaks, 2 Cor. 8.12, If there be first a willing mind, it is accepted according to that a man hath,
And of this case it is and no other, that the Apostle speaks, 2 Cor. 8.12, If there be First a willing mind, it is accepted according to that a man hath,
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and yet there is no doubt of the truth and sincerity of these natural desires. No man thinks that covetousness or a greedy desire to be rich, is an estate;
and yet there is no doubt of the truth and sincerity of these natural Desires. No man thinks that covetousness or a greedy desire to be rich, is an estate;
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but if the general course of our actions be a doing of righteousness, the grace of the Gospel, in and through the merits of our blessed Saviour, doth accept of this imperfect but sincere obedience.
but if the general course of our actions be a doing of righteousness, the grace of the Gospel, in and through the merits of our blessed Saviour, does accept of this imperfect but sincere Obedience.
II. I shall endeavour to shew, that by this mark every man may, with due care and diligence, arrive at the certain knowledg of his spiritual estate and condition.
II I shall endeavour to show, that by this mark every man may, with due care and diligence, arrive At the certain knowledge of his spiritual estate and condition.
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But because it doth not so much concern us curiously to enquire into, much less severely to censure the state of other men, I shall only consider at present,
But Because it does not so much concern us curiously to inquire into, much less severely to censure the state of other men, I shall only Consider At present,
As for those who are vicious in the general course of their lives, or have been guilty of the act of some heinous and notorious sin, not yet repented of;
As for those who Are vicious in the general course of their lives, or have been guilty of the act of Some heinous and notorious since, not yet repented of;
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and whenever they reflect upon themselves (which they do as seldom as they can) they are a terrour to themselves, and full of amazement and fearful expectation of judgment.
and whenever they reflect upon themselves (which they do as seldom as they can) they Are a terror to themselves, and full of amazement and fearful expectation of judgement.
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And to this end they are willing to confess their sins, and to undergo any Pennance that shall be imposed upon them, that only excepted which only can do them good, I mean, real reformation.
And to this end they Are willing to confess their Sins, and to undergo any Penance that shall be imposed upon them, that only excepted which only can do them good, I mean, real Reformation.
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however, they return to their former course, and being strongly addicted to their lusts, between stupidity and foolish hopes, they at last come to this desperate resolution, to venture all upon the absolution of the Priest, Et valeat quantum valere potest, let it have what effect it can;
however, they return to their former course, and being strongly addicted to their Lustiest, between stupidity and foolish hope's, they At last come to this desperate resolution, to venture all upon the absolution of the Priest, Et valeat quantum Valere potest, let it have what Effect it can;
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And for those who are sinners of a lesser rate, and perhaps allow themselves only in one kind of vice, they likewise have reason to conclude themselves in a bad condition;
And for those who Are Sinners of a lesser rate, and perhaps allow themselves only in one kind of vice, they likewise have reason to conclude themselves in a bad condition;
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as when he obeys the commands of his Father or his Prince, and when he keeps the known Laws of the Land. And no sensible and considerate man ever had any doubt of this kind;
as when he obeys the commands of his Father or his Prince, and when he keeps the known Laws of the Land. And no sensible and considerate man ever had any doubt of this kind;
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but if they will deal fairly with themselves, and use due care and diligence, there are very few cases (if any) wherein they may not know their own sincerity in any act of obedience to God:
but if they will deal fairly with themselves, and use due care and diligence, there Are very few cases (if any) wherein they may not know their own sincerity in any act of Obedience to God:
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For what can a man know concerning himself, if not the reality of his own intentions? If any man should in earnest tell me, that he doubted very much whether he had that friendship for me which he made profession of,
For what can a man know Concerning himself, if not the reality of his own intentions? If any man should in earnest tell me, that he doubted very much whither he had that friendship for me which he made profession of,
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And accordingly good and holy men in Scripture do every where with great confidence and assurance appeal to God, concerning the integrity and sincerity of their hearts towards him:
And accordingly good and holy men in Scripture do every where with great confidence and assurance appeal to God, Concerning the integrity and sincerity of their hearts towards him:
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and in the new St. Paul for himself and Timothy, makes this solemn profession of their sincerity, 2 Cor. 1.12, Our rejoycing is this, the testimony of our conscience, that in simplicity and godly sincerity we have our conversation in the world.
and in the new Saint Paul for himself and Timothy, makes this solemn profession of their sincerity, 2 Cor. 1.12, Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity we have our Conversation in the world.
And I cannot call to mind so much as any one passage in Scripture, from whence it can be collected that any good man ever doubted of his own sincerity:
And I cannot call to mind so much as any one passage in Scripture, from whence it can be collected that any good man ever doubted of his own sincerity:
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But though this be true in it self, yet 'tis not the meaning of that Text. For the Prophet in that chapter plainly makes use of this consideration of the falshood and deceitfulness of mans heart,
But though this be true in it self, yet it's not the meaning of that Text. For the Prophet in that chapter plainly makes use of this consideration of the falsehood and deceitfulness of men heart,
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as an argument to take off the people of Israel from trusting in the arm of flesh, and in those promises which were made to them of forreign assistance from Egypt: Because men may pretend fair,
as an argument to take off the people of Israel from trusting in the arm of Flesh, and in those promises which were made to them of foreign assistance from Egypt: Because men may pretend fair,
for the heart of man is deceitful and desperately wicked, and none but God knows whether mens inward intentions be answerable to their outward professions;
for the heart of man is deceitful and desperately wicked, and none but God knows whither men's inward intentions be answerable to their outward professions;
But now because God alone knows the hearts of all men, and the sincerity of their intentions towards one another, doth it from hence follow that it is a thing either impossible or very difficult for any man to know the sincerity of his own present intentions and actions? To make any such conclusion, were to condemn the generation of Gods children, those holy and excellent men in Scripture, Job, and David, and Hezekiah, and St. Paul, who do so frequently appeal to God concerning their own integrity.
But now Because God alone knows the hearts of all men, and the sincerity of their intentions towards one Another, does it from hence follow that it is a thing either impossible or very difficult for any man to know the sincerity of his own present intentions and actions? To make any such conclusion, were to condemn the generation of God's children, those holy and excellent men in Scripture, Job, and David, and Hezekiah, and Saint Paul, who do so frequently appeal to God Concerning their own integrity.
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And surely when the Apostle saith, No man knows the things of a man, but the spirit of a man which is in him, he plainly supposes that every man is conscious to the motions and intentions of his own mind.
And surely when the Apostle Says, No man knows the things of a man, but the Spirit of a man which is in him, he plainly supposes that every man is conscious to the motions and intentions of his own mind.
but has likewise been a very great hindrance to the peace and comfort of many good men. III. Let us enquire whence it comes to pass, that notwithstanding this, so many persons are at so great uncertainty about their spiritual condition.
but has likewise been a very great hindrance to the peace and Comfort of many good men. III. Let us inquire whence it comes to pass, that notwithstanding this, so many Persons Are At so great uncertainty about their spiritual condition.
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and therefore it is no wonder that men use all manner of shifts to avoid so great an inconvenience as is the ill opinion of a mans self concerning himself and his own condition.
and Therefore it is no wonder that men use all manner of shifts to avoid so great an inconvenience as is the ill opinion of a men self Concerning himself and his own condition.
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All this is so far from making amends for the impiety of our lives, that on the contrary, the impiety of our lives spoils all the acceptance of our devotions.
All this is so Far from making amends for the impiety of our lives, that on the contrary, the impiety of our lives spoils all the acceptance of our devotions.
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that when thou art not far from the Kingdom of God, for lack of one or two things more thou shouldst fall short of it? Hast thou never heard what the Scripture saith, that he who offends in one point is a transgressour of the whole Law? To make a man a good man, all parts of goodness must concur,
that when thou art not Far from the Kingdom of God, for lack of one or two things more thou Shouldst fallen short of it? Hast thou never herd what the Scripture Says, that he who offends in one point is a transgressor of the Whole Law? To make a man a good man, all parts of Goodness must concur,
when they can find no comfort from themselves, and the testimony of their own consciences, are apt to comfort themselves in the good opinion which perhaps others have of them.
when they can find no Comfort from themselves, and the testimony of their own Consciences, Are apt to Comfort themselves in the good opinion which perhaps Others have of them.
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These, and such as these, are the hopes of the hypocrite, which Job elegantly compares to the spiders web, finely and artificially wrought, but miserably thin and weak;
These, and such as these, Are the hope's of the hypocrite, which Job elegantly compares to the spiders web, finely and artificially wrought, but miserably thin and weak;
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They are but pleasant dreams and delusions, which whenever we are awaken'd to a serious consideration of our condition by apprehensions of approaching death and judgment, will presently vanish and disappear;
They Are but pleasant dreams and delusions, which whenever we Are awakened to a serious consideration of our condition by apprehensions of approaching death and judgement, will presently vanish and disappear;
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1. Some are afraid that they are reprobated from all eternity, and therefore they cannot be the children of God. This is so unreasonable, that if it were not a real cause of trouble to some persons, it did not deserve to be considered.
1. some Are afraid that they Are reprobated from all eternity, and Therefore they cannot be the children of God. This is so unreasonable, that if it were not a real cause of trouble to Some Persons, it did not deserve to be considered.
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For no man that sincerely endeavours to please God and to keep his commandments, hath from Scripture the least ground to suspect any latent or secret decree of God against him, that shall work his ruin.
For no man that sincerely endeavours to please God and to keep his Commandments, hath from Scripture the least ground to suspect any latent or secret Decree of God against him, that shall work his ruin.
But whatever the decrees of God be concerning the eternal state of men, since they are secret to us, they can certainly be no rule either of our duty or comfort.
But whatever the decrees of God be Concerning the Eternal state of men, since they Are secret to us, they can Certainly be no Rule either of our duty or Comfort.
And no man hath reason to think himself rejected of God, either from eternity, or in time, that does not find the marks of Reprobation in himself, I mean an evil heart and life.
And no man hath reason to think himself rejected of God, either from eternity, or in time, that does not find the marks of Reprobation in himself, I mean an evil heart and life.
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That God calls him to repentance, and affords to him the space and means of it, is a much plainer sign that God is willing and ready to have mercy on him,
That God calls him to Repentance, and affords to him the Molle and means of it, is a much plainer Signen that God is willing and ready to have mercy on him,
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and not by his word which is near us and in our hearts, is as if a man wandring in the wide sea, in a dark night when the heaven is all clouded about him, should yet resolve to steer his course by the stars, which he cannot see, but only guess at;
and not by his word which is near us and in our hearts, is as if a man wandering in the wide sea, in a dark night when the heaven is all clouded about him, should yet resolve to steer his course by the Stars, which he cannot see, but only guess At;
And provided the sincere endeavour and general course of our lives be to please him and keep his Commandments, the terms of the Gospel are so merciful, that our frailties shall not be imputed to us,
And provided the sincere endeavour and general course of our lives be to please him and keep his commandments, the terms of the Gospel Are so merciful, that our frailties shall not be imputed to us,
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Now there is a great difference between those sins which require a particular repentance before we can hope for the pardon of them, (as all great and deliberate and presumptuous sins do, which are never committed without our knowledg,
Now there is a great difference between those Sins which require a particular Repentance before we can hope for the pardon of them, (as all great and deliberate and presumptuous Sins do, which Are never committed without our knowledge,
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I say, in many cases, more than this is impossible, because sins of ignorance, and those common errours and frailties of human life, which David calls secret sins, are not particularly known to us when they are committed,
I say, in many cases, more than this is impossible, Because Sins of ignorance, and those Common errors and frailties of human life, which David calls secret Sins, Are not particularly known to us when they Are committed,
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as he did from David when he made that humble confession and prayer to him, Psal. 19.12, Who can understand his errours? cleanse thou me from secret sins.
as he did from David when he made that humble Confessi and prayer to him, Psalm 19.12, Who can understand his errors? cleanse thou me from secret Sins.
They have many wandring thoughts in prayer and other exercises of devotion, and they cannot for their life keep their minds continually intent on what they are about.
They have many wandering thoughts in prayer and other exercises of devotion, and they cannot for their life keep their minds continually intent on what they Are about.
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And then for the abatement of our affections to God and Religion at some times, this naturally proceeds from the inconstancy of mens tempers, by reason of which it is not possible that the best of men should be able always to maintain and keep up the same degree of zeal and fervour towards God.
And then for the abatement of our affections to God and Religion At Some times, this naturally proceeds from the inconstancy of men's tempers, by reason of which it is not possible that the best of men should be able always to maintain and keep up the same degree of zeal and fervour towards God.
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some particular revelation from God, and extraordinary impression upon their minds, to that purpose, which they think the Scripture means by the testimony and seal and earnest of the Spirit. God may give this when, and to whom he pleases;
Some particular Revelation from God, and extraordinary impression upon their minds, to that purpose, which they think the Scripture means by the testimony and seal and earnest of the Spirit. God may give this when, and to whom he Pleases;
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And all that the Scripture means by those phrases of the testimony, and seal, and earnest of the Spirit, is to my apprehension no more but this, That the Holy Spirit which God bestowed upon Christians in so powerful and sensible a manner was a seal and earnest of their resurrection to eternal life, according to that plain Text, Rom. 8.11, If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies, by his Spirit that dwelleth in you.
And all that the Scripture means by those phrases of the testimony, and seal, and earnest of the Spirit, is to my apprehension no more but this, That the Holy Spirit which God bestowed upon Christians in so powerful and sensible a manner was a seal and earnest of their resurrection to Eternal life, according to that plain Text, Rom. 8.11, If the Spirit of him that raised up jesus from the dead dwell in you, he that raised up christ from the dead shall also quicken your Mortal bodies, by his Spirit that dwells in you.
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But this is very far from an immediate and extraordinary revelation from the Spirit of God to the minds of good men, telling them in particular that they are the children of God.
But this is very Far from an immediate and extraordinary Revelation from the Spirit of God to the minds of good men, telling them in particular that they Are the children of God.
but Reason must needs signifie very little to those persons, the nature of whose distemper it is to turn every thing that can be said for their comfort into objections against themselves.
but Reason must needs signify very little to those Persons, the nature of whose distemper it is to turn every thing that can be said for their Comfort into objections against themselves.
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They have good resolutions, and do many things well, but they often fall, and are frequently pull'd back by those evil inclinations and habits which are yet in a great measure unsubdued in them.
They have good resolutions, and do many things well, but they often fallen, and Are frequently pulled back by those evil inclinations and habits which Are yet in a great measure unsubdued in them.
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These I cannot liken better than to the Borderers between two Countries, who live in the marches and confines of two powerful Kingdoms, both which have a great influence upon them,
These I cannot liken better than to the Borderers between two Countries, who live in the marches and confines of two powerful Kingdoms, both which have a great influence upon them,
And the proper direction to be given them, in order to their peace and settlement, is by all means to encourage them to go on and fortifie their good resolutions;
And the proper direction to be given them, in order to their peace and settlement, is by all means to encourage them to go on and fortify their good resolutions;
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And according to the success of their endeavours in this conflict, the evidence of their good condition will every day clear up and become more manifest:
And according to the success of their endeavours in this conflict, the evidence of their good condition will every day clear up and become more manifest:
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This one mark of doing righteousness is that into which all other signs and characters, which are in Scripture given of a good man, are finally resolved:
This one mark of doing righteousness is that into which all other Signs and characters, which Are in Scripture given of a good man, Are finally resolved:
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Whether we have the Spirit of God witnessing with our Spirits that we are the children of God, for as many as have the Spirit of God are led by the Spirit, and by the Spirit do mortifie the deeds of the flesh:
Whither we have the Spirit of God witnessing with our Spirits that we Are the children of God, for as many as have the Spirit of God Are led by the Spirit, and by the Spirit do mortify the Deeds of the Flesh:
Whether we belong to Christ, and have an interest in him or not, for they that are Christs have crucified the flesh with the affections and lusts thereof:
Whither we belong to christ, and have an Interest in him or not, for they that Are Christ have Crucified the Flesh with the affections and Lustiest thereof:
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In a word, Whether the promise of heaven and eternal life belong to us, for without holiness no man shall see the Lord, but if we have our fruit unto holiness, the end will be everlasting life. So that you see at last, the Scripture brings all to this one mark, viz. holiness and obedience to the Laws of God,
In a word, Whither the promise of heaven and Eternal life belong to us, for without holiness no man shall see the Lord, but if we have our fruit unto holiness, the end will be everlasting life. So that you see At last, the Scripture brings all to this one mark, viz. holiness and Obedience to the Laws of God,
And if upon a full and fair examination, our consciences give us this testimony, that by the grace of God we have denyed ungodliness and worldly lusts, and have lived soberly and righteously and godly in this present world, we may take joy and comfort in it;
And if upon a full and fair examination, our Consciences give us this testimony, that by the grace of God we have denied ungodliness and worldly Lustiest, and have lived soberly and righteously and godly in this present world, we may take joy and Comfort in it;
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And if we desire to know the way of Peace, the Scripture hath set it plainly before us, Wash ye, make ye clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well:
And if we desire to know the Way of Peace, the Scripture hath Set it plainly before us, Wash you, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, Learn to do well:
and by the power of his grace, be rescu'd from the base and miserable slavery of the Devil and our lusts into the glorious liberty of the sons of God.
and by the power of his grace, be rescued from the base and miserable slavery of the devil and our Lustiest into the glorious liberty of the Sons of God.
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yet 'tis always wise to hearken to her, for in great kindness and charity she lets men know their condition and the danger of it, that they may take care to prevent it:
yet it's always wise to harken to her, for in great kindness and charity she lets men know their condition and the danger of it, that they may take care to prevent it:
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I will conclude all with that excellent advice of a Heathen Philosopher, Make it no longer a matter of dispute what are the marks and signs of a good man,
I will conclude all with that excellent Advice of a Heathen Philosopher, Make it no longer a matter of dispute what Are the marks and Signs of a good man,
A SERMON Preached at WHITE-HALL IN LENT, March 30th 1677. Luke XV. 7. I say unto you, that likewise joy shall be in Heaven over one sinner that repenteth, more than over ninety and nine just persons which need no repentance.
A SERMON Preached At WHITEHALL IN LENT, March 30th 1677. Lycia XV. 7. I say unto you, that likewise joy shall be in Heaven over one sinner that Repenteth, more than over ninety and nine just Persons which need no Repentance.
AFTER many attempts made in vain, to reclaim sinners from their evil ways, and to bring them to the wisdom of the just, it is hard for us who are the messengers of God to men, not to sit down in despondence,
AFTER many attempts made in vain, to reclaim Sinners from their evil ways, and to bring them to the Wisdom of the just, it is hard for us who Are the messengers of God to men, not to fit down in despondence,
and patiently to contend with their obstinacy and perverseness? When I consider that our blessed Saviour, the great Preacher and Pattern of righteousness, did not give over the worst of men, nor despair of their recovery:
and patiently to contend with their obstinacy and perverseness? When I Consider that our blessed Saviour, the great Preacher and Pattern of righteousness, did not give over the worst of men, nor despair of their recovery:
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Instead of a severe reproof of their uncharitableness, he offers that calmly to their consideration which ought in all reason to convince them, that he was no ways to blame for this familiar conversation of his with sinners;
Instead of a severe reproof of their uncharitableness, he offers that calmly to their consideration which ought in all reason to convince them, that he was no ways to blame for this familiar Conversation of his with Sinners;
And then, instead of terrifying these sinners, who seemed to come with a good mind to be instructed by him, he gently insinuates the most winning arguments and the greatest encouragements to repentance by shewing how ready God was,
And then, instead of terrifying these Sinners, who seemed to come with a good mind to be instructed by him, he gently insinuates the most winning Arguments and the greatest encouragements to Repentance by showing how ready God was,
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after all their sins and provocations, to receive them to his grace and favour, provided they did sincerely repent and betake themselves to a better course:
After all their Sins and provocations, to receive them to his grace and favour, provided they did sincerely Repent and betake themselves to a better course:
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And though they all aim at the same scope and design, yet our Saviour useth this variety, not only to convey the same thing to several capacities in a more acceptable manner, one similitude happening to hit one person, and another another;
And though they all aim At the same scope and Design, yet our Saviour uses this variety, not only to convey the same thing to several capacities in a more acceptable manner, one similitude happening to hit one person, and Another Another;
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I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons which need no repentance.
I say unto you, that likewise joy shall be in heaven over one sinner that Repenteth, more than over ninety and nine just Persons which need no Repentance.
For why should the Pharisees be displeased at that, which was so great a pleasure to God and the holy Angels? and what greater encouragement to repentance than this, that God is not only willing to receive the returning sinner,
For why should the Pharisees be displeased At that, which was so great a pleasure to God and the holy Angels? and what greater encouragement to Repentance than this, that God is not only willing to receive the returning sinner,
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but that the news of his repentance is entertained in heaven with so much joy, that if it be possible for the blessed Inhabitants of that place to have any thing added to their happiness, this will be a new accession to it?
but that the news of his Repentance is entertained in heaven with so much joy, that if it be possible for the blessed Inhabitants of that place to have any thing added to their happiness, this will be a new accession to it?
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I. How we are to understand the joy that is in heaven at the repentance of a sinner? And this (as indeed this whole passage of our Saviours) we are not to understand too strictly and rigorously,
I How we Are to understand the joy that is in heaven At the Repentance of a sinner? And this (as indeed this Whole passage of our Saviors) we Are not to understand too strictly and rigorously,
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As it refers to God, it seems very inconsistent with the happiness and perfection of the Divine nature to suppose Him really capable of joy, any more than of grief or any other passion.
As it refers to God, it seems very inconsistent with the happiness and perfection of the Divine nature to suppose Him really capable of joy, any more than of grief or any other passion.
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And therefore we are to understand this, as it relates to God, in the same manner as we do infinite other passages of Scripture, where humane passions are ascribed to him, to be spoken by way of condescension,
And Therefore we Are to understand this, as it relates to God, in the same manner as we do infinite other passages of Scripture, where humane passion Are ascribed to him, to be spoken by Way of condescension,
that they conceive a new joy at the news of a sinners repentance, and find a fresh pleasure and delight springing up in their minds whenever they hear the joyful tydings of a sinner rescued from the slavery of the Devil,
that they conceive a new joy At the news of a Sinners Repentance, and find a fresh pleasure and delight springing up in their minds whenever they hear the joyful tidings of a sinner rescued from the slavery of the devil,
For it is certain, that there are degrees of happiness among the blessed: From whence it necessarily follows, that some of them may be happier than they are.
For it is certain, that there Are Degrees of happiness among the blessed: From whence it necessarily follows, that Some of them may be Happier than they Are.
And it is very probable, since the happiness of Angels and good men is but finite, that those who are most happy do continually receive new additions to their blessedness;
And it is very probable, since the happiness of Angels and good men is but finite, that those who Are most happy doe continually receive new additions to their blessedness;
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and that as their knowledg and love do encrease, so likewise the capacity and causes of their happiness are still more and more enlarged and augmented:
and that as their knowledge and love do increase, so likewise the capacity and Causes of their happiness Are still more and more enlarged and augmented:
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So that it is reasonable enough to suppose, that there is really joy among the Angels and Spirits of just men made perfect, over every sinner that repenteth.
So that it is reasonable enough to suppose, that there is really joy among the Angels and Spirits of just men made perfect, over every sinner that Repenteth.
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II. Who are here meant by the just persons who need no repentance? That our Saviour in this expression gives some glance and reflection upon the Pharisees (who prided themselves in their own righteousness;
II Who Are Here meant by the just Persons who need no Repentance? That our Saviour in this expression gives Some glance and reflection upon the Pharisees (who prided themselves in their own righteousness;
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And this is very suitable to what our Saviour elsewhere says to them upon the like occasion, that the whole have no need of the Physitian, but the sick ;
And this is very suitable to what our Saviour elsewhere Says to them upon the like occasion, that the Whole have not need of the physician, but the sick;
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But yet though our Saviour expresseth himself so as that the Pharisees might with reason enough apply it to themselves, that there was more joy in heaven over one sinner that repenteth,
But yet though our Saviour Expresses himself so as that the Pharisees might with reason enough apply it to themselves, that there was more joy in heaven over one sinner that Repenteth,
than over ninety and nine of them, who were so conceited of their own righteousness, that they thought they had no need of repentance (for indeed our Saviour delivers himself so,
than over ninety and nine of them, who were so conceited of their own righteousness, that they Thought they had no need of Repentance (for indeed our Saviour delivers himself so,
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But are there any persons in the world so just, as absolutely to stand in need of no repentance? No, there was never any such person in the world, him only excepted who said this, our blessed Saviour, who had no sin, neither was guile found in his mouth.
But Are there any Persons in the world so just, as absolutely to stand in need of no Repentance? No, there was never any such person in the world, him only excepted who said this, our blessed Saviour, who had no since, neither was guile found in his Mouth.
So that by him our Saviour plainly designs those who being religiously educated and brought up in the fear of God, had never broke out into any extravagant and vicious course of life,
So that by him our Saviour plainly designs those who being religiously educated and brought up in the Fear of God, had never broke out into any extravagant and vicious course of life,
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as our Saviour sufficiently intimates in that Parable: For certainly it was no small infirmity in the elder brother, to be so envious and to take so heinously the joyful welcome and entertainment which his prodigal brother at his return found from his father:
as our Saviour sufficiently intimates in that Parable: For Certainly it was no small infirmity in the elder brother, to be so envious and to take so heinously the joyful welcome and entertainment which his prodigal brother At his return found from his father:
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But yet this single fault and sudden surprize of passion considering the constant duty which he had paid to his father throughout the course of his life, did not make him such a sinner as to need such a repentance as his brother did, which consisted in a perfect change of the whole course of his life.
But yet this single fault and sudden surprise of passion considering the constant duty which he had paid to his father throughout the course of his life, did not make him such a sinner as to need such a Repentance as his brother did, which consisted in a perfect change of the Whole course of his life.
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than to sin and repent? Is not innocence better than amendment, and the wisdom of prevention to be preferred before that of remedy? Is it worth the while to do amiss to make way for repentance;
than to sin and Repent? Is not innocence better than amendment, and the Wisdom of prevention to be preferred before that of remedy? Is it worth the while to do amiss to make Way for Repentance;
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nay, over one penitent sinner, than over ninety and nine just persons? Do not the blessed always rejoyce most in that which is really best? Here is the difficulty;
nay, over one penitent sinner, than over ninety and nine just Persons? Do not the blessed always rejoice most in that which is really best? Here is the difficulty;
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To this purpose I have observ'd in a former discourse, that it was long since judiciously noted by Aristotle, That moral and proverbial speeches are not to be taken too strictly,
To this purpose I have observed in a former discourse, that it was long since judiciously noted by Aristotle, That moral and proverbial Speeches Are not to be taken too strictly,
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Of the like nature is this saying used by our Saviour, probably taken (as our Saviour did many other proverbial speeches) from the Jews, and applied to his own purpose.
Of the like nature is this saying used by our Saviour, probably taken (as our Saviour did many other proverbial Speeches) from the jews, and applied to his own purpose.
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And God, who knows what is in man, and sees to the bottom of every man's temper and inclination, knows how far this man would have fallen, had he had the temptations of other men;
And God, who knows what is in man, and sees to the bottom of every Man's temper and inclination, knows how Far this man would have fallen, had he had the temptations of other men;
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And therefore, though absolutely speaking, innocence is better than repentance, yet, as the circumstances may be, the vertue of some penitents may be greater than of many just and righteous persons.
And Therefore, though absolutely speaking, innocence is better than Repentance, yet, as the Circumstances may be, the virtue of Some penitents may be greater than of many just and righteous Persons.
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Secondly, There is this consideration further to recommend repentance, that they who are reclaimed from a wicked course, are many times more thoroughly and zealously good afterwards:
Secondly, There is this consideration further to recommend Repentance, that they who Are reclaimed from a wicked course, Are many times more thoroughly and zealously good afterwards:
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And for the most part great penitents are more free from pride and contempt of others, the consideration of what themselves once were, being enough to keep them humble all their days.
And for the most part great penitents Are more free from pride and contempt of Others, the consideration of what themselves once were, being enough to keep them humble all their days.
So that penitents are many times more throughly and perfectly good, and after their recovery do in several respects outstrip and excel those who were never engaged in a vicious course of life:
So that penitents Are many times more thoroughly and perfectly good, and After their recovery do in several respects outstrip and excel those who were never engaged in a vicious course of life:
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2. It will conduce also very much to the extenuating of this difficulty, to consider that our Saviour does not here compare repentance with absolute innocence and perfect righteousness,
2. It will conduce also very much to the extenuating of this difficulty, to Consider that our Saviour does not Here compare Repentance with absolute innocence and perfect righteousness,
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A continued course of goodness may in it self be more valuable, and yet repentance after a great fall and long wandrings may be much more moving and surprizing.
A continued course of Goodness may in it self be more valuable, and yet Repentance After a great fallen and long wanderings may be much more moving and surprising.
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where the Father tells his eldest Son, who was so offended at the joyful reception and wellcome of his prodigal Brother, That He had been always with him,
where the Father tells his eldest Son, who was so offended At the joyful reception and welcome of his prodigal Brother, That He had been always with him,
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Having thus as briefly and clearly as I could explained the several difficulties in the Text, I shall now deduce some Inferences from it, and so conclude.
Having thus as briefly and clearly as I could explained the several difficulties in the Text, I shall now deduce Some Inferences from it, and so conclude.
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This is spoken more particularly of the Angels, as appears by comparing what is more generally said in the Text, that there is joy in heaven, with what is more particularly express'd in the 10 th verse, that there is joy in the presence of the Angels over one sinner that repenteth.
This is spoken more particularly of the Angels, as appears by comparing what is more generally said in the Text, that there is joy in heaven, with what is more particularly expressed in the 10 that verse, that there is joy in the presence of the Angels over one sinner that Repenteth.
and so in their continual entercourse between heaven and earth, bring to their fellow-servants in heaven the joyful news of the repentance of sinners upon earth:
and so in their continual intercourse between heaven and earth, bring to their Fellow servants in heaven the joyful news of the Repentance of Sinners upon earth:
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For it is reasonable to believe, that proportionably to the joy that is in heaven at the repentance of a sinner, is the grief and vexation of the Devil and his instruments, of evil Spirits and wicked men.
For it is reasonable to believe, that proportionably to the joy that is in heaven At the Repentance of a sinner, is the grief and vexation of the devil and his Instruments, of evil Spirits and wicked men.
And this is no where more visible than among those of the Church of Rome. How full of wrath and indignation are they against those who out of pure conviction of the errours and corruptions of their Church come over to Ours? How do they persecute them with slanders and reproaches,
And this is no where more visible than among those of the Church of Room. How full of wrath and Indignation Are they against those who out of pure conviction of the errors and corruptions of their Church come over to Ours? How do they persecute them with slanders and Reproaches,
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For why should I cast away my patience and my charity because another man hath made shipwrack of his faith? But I do not remember any where among mankind to have observed a more implacable malice, a more sincere and hearty ill-will,
For why should I cast away my patience and my charity Because Another man hath made shipwreck of his faith? But I do not Remember any where among mankind to have observed a more implacable malice, a more sincere and hearty ill-will,
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nay, though they give never so modest and reasonable an account of their change, and behave themselves towards their old friends with all the kindness and compassion in the world:
nay, though they give never so modest and reasonable an account of their change, and behave themselves towards their old Friends with all the kindness and compassion in the world:
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yet their hatred and indignation against them runs so high, that one may plainly see they would sooner forgive a man the greatest sins that humane nature can be guilty of,
yet their hatred and Indignation against them runs so high, that one may plainly see they would sooner forgive a man the greatest Sins that humane nature can be guilty of,
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3. Thirdly, The consideration of what hath been said should mightily inflame our zeal, and quicken our industry and diligence for the conversion of sinners.
3. Thirdly, The consideration of what hath been said should mightily inflame our zeal, and quicken our industry and diligence for the conversion of Sinners.
He that knows the value of an immortal soul, and how fearful a thing it is to perish everlastingly, can think no pains too much to take to save a soul from death.
He that knows the valve of an immortal soul, and how fearful a thing it is to perish everlastingly, can think no pains too much to take to save a soul from death.
yet whenever they come to themselves, and are willing to return to their father, to acknowledg their folly and repent of it, he is ready to receive them;
yet whenever they come to themselves, and Are willing to return to their father, to acknowledge their folly and Repent of it, he is ready to receive them;
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For when the Prodigal was but coming towards his father, and was yet afar off, the father runs to meet him, and embraceth him with as much kindness as if he had never offended him,
For when the Prodigal was but coming towards his father, and was yet afar off, the father runs to meet him, and Embraceth him with as much kindness as if he had never offended him,
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that all our pains are not lost, and that all the good counsel that is from hence tendered to you is not like rain falling upon the rocks, and showers upon the sands.
that all our pains Are not lost, and that all the good counsel that is from hence tendered to you is not like rain falling upon the Rocks, and showers upon the sands.
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and be continually lamenting your wretched condition without hopes of remedy; For there shall be weeping and wailing without effect, without intermission, and without end.
and be continually lamenting your wretched condition without hope's of remedy; For there shall be weeping and wailing without Effect, without intermission, and without end.
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With what clemency hath he spared us, and suffered our manners thus long? and with what kindness and concernment does he still call upon us to leave our sins and to return to him;
With what clemency hath he spared us, and suffered our manners thus long? and with what kindness and concernment does he still call upon us to leave our Sins and to return to him;
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as if in so doing we should make him happy, and not our selves? With what earnest longings and desires does he wait and wish for our repentance, saying, O that there were such a heart in them!
as if in so doing we should make him happy, and not our selves? With what earnest longings and Desires does he wait and wish for our Repentance, saying, Oh that there were such a heart in them!
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When shall it once be? Thus God is represented in Scripture as patiently attending and listening what effect his admonitions and counsels, his reproofs and threatnings will have upon sinners, Jer. 8.6, I hearkened and I heard, but they spake not aright:
When shall it once be? Thus God is represented in Scripture as patiently attending and listening what Effect his admonitions and Counsels, his reproofs and threatenings will have upon Sinners, Jer. 8.6, I harkened and I herd, but they spoke not aright:
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But many of us hitherto, I fear, instead of returning to God, have but more blindly and furiously run on in our course, like the horse that hath no understanding ;
But many of us hitherto, I Fear, instead of returning to God, have but more blindly and furiously run on in our course, like the horse that hath no understanding;
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the greatest part of evil-doers are sufficiently sensible of the danger of their course, and convinced that eternal misery and ruin will be the end of it;
the greatest part of evildoers Are sufficiently sensible of the danger of their course, and convinced that Eternal misery and ruin will be the end of it;
But because the word of God is quick and powerful, and sharper than a two-edged-sword, and comes with a greater weight and force upon the minds of men than any humane perswasion whatsoever;
But Because the word of God is quick and powerful, and sharper than a two-edged-sword, and comes with a greater weight and force upon the minds of men than any humane persuasion whatsoever;
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but the blasphemy against the Holy Ghost shall not be forgiven unto men: And whosoever speaketh a word against the son of man, it shall be forgiven him:
but the blasphemy against the Holy Ghost shall not be forgiven unto men: And whosoever speaks a word against the son of man, it shall be forgiven him:
Secondly, Wherein the Nature of this sin or blasphemy against the Holy Ghost doth consist. Thirdly, In what sense this sin is here said to be peculiarly unpardonable. And
Secondly, Wherein the Nature of this since or blasphemy against the Holy Ghost does consist. Thirdly, In what sense this since is Here said to be peculiarly unpardonable. And
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That seems very hard, when our Saviour is so frequently in the Gospel called the son of man. And especially when St. Luke reciting these words, does immediately before give him this very title, to put the matter out of all doubt, Luke 12.8, 9, 10, Also I say unto you, whosoever shall confess me before men, him shall the Son of man also confess before the Angels of God:
That seems very hard, when our Saviour is so frequently in the Gospel called the son of man. And especially when Saint Luke reciting these words, does immediately before give him this very title, to put the matter out of all doubt, Lycia 12.8, 9, 10, Also I say unto you, whosoever shall confess me before men, him shall the Son of man also confess before the Angels of God:
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And by speaking against him, as it is opposed to speaking against the Holy Ghost, is meant all those reproaches and contumelies which they cast upon our Saviours person, without reflecting upon that divine power which he testified by his miracles.
And by speaking against him, as it is opposed to speaking against the Holy Ghost, is meant all those Reproaches and Contumelies which they cast upon our Saviors person, without reflecting upon that divine power which he testified by his Miracles.
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As, their reproaching him with the meanness of his birth, Is not this the Carpenters son? with the place of it (as they supposed) out of Galilee ariseth no Prophet:
As, their reproaching him with the meanness of his birth, Is not this the Carpenters son? with the place of it (as they supposed) out of Galilee arises no Prophet:
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which though it did at last likewise reflect upon our Saviours person, yet it was an immediate reflection upon the Holy Ghost, and a blaspheming of him;
which though it did At last likewise reflect upon our Saviors person, yet it was an immediate reflection upon the Holy Ghost, and a blaspheming of him;
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and therefore it is called speaking against the Holy Ghost by way of distinction or opposition to the other calumnies which they used against our Saviour;
and Therefore it is called speaking against the Holy Ghost by Way of distinction or opposition to the other calumnies which they used against our Saviour;
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Others would have it to consist in a malicious opposition of the Truth, when men know and are convinced that it is the Truth, which is a great sin indeed,
Others would have it to consist in a malicious opposition of the Truth, when men know and Are convinced that it is the Truth, which is a great since indeed,
And if Satan cast out Satan, he is divided against himself, how shall then his kingdom stand? 2 dly, Our Saviour tells them, they might with as much reason attribute all miracles to the Devil.
And if Satan cast out Satan, he is divided against himself, how shall then his Kingdom stand? 2 dly, Our Saviour tells them, they might with as much reason attribute all Miracles to the devil.
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There were those among themselves who cast out Devils in the name of the God of Abraham, Isaac and Jacob (as Origen and Tertullian, and Justin Martyr tell us).
There were those among themselves who cast out Devils in the name of the God of Abraham, Isaac and Jacob (as Origen and Tertullian, and Justin Martyr tell us).
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and there was no cause but their malice, why they should not have acknowledged that he did it likewise by the same power, ver. 27, If I by Beelzebub cast out Devils, by whom do your children cast them out? therefore they shall be your judges.
and there was no cause but their malice, why they should not have acknowledged that he did it likewise by the same power, ver. 27, If I by Beelzebub cast out Devils, by whom do your children cast them out? Therefore they shall be your judges.
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And that this is the ground why our Saviour chargeth them with this sin against the Holy Ghost is yet more plain from St. Mark, Mark 3.28, 29, 30, Verily I say unto you, all sins shall be forgiven unto the sons of men,
And that this is the ground why our Saviour charges them with this since against the Holy Ghost is yet more plain from Saint Mark, Mark 3.28, 29, 30, Verily I say unto you, all Sins shall be forgiven unto the Sons of men,
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when in truth he did them by the Spirit of God, therefore our Saviour declares them guilty of this sin of blaspheming the Holy Ghost, which should never be forgiven.
when in truth he did them by the Spirit of God, Therefore our Saviour declares them guilty of this since of blaspheming the Holy Ghost, which should never be forgiven.
Our blessed Saviour to shew that he was sent by God, and came from him, wrought miracles, such as did plainly evidence a divine power and presence accompanying of him.
Our blessed Saviour to show that he was sent by God, and Come from him, wrought Miracles, such as did plainly evidence a divine power and presence accompanying of him.
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For in St. Luke he is said to do them by the finger of God, Luke 11.20, By the finger of God, that is, to do such things as were an undeniable evidence of the divine power and presence.
For in Saint Lycia he is said to do them by the finger of God, Lycia 11.20, By the finger of God, that is, to do such things as were an undeniable evidence of the divine power and presence.
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and could not deny the reality of them, yet rather than they would own him to be the Messias, and his Doctrine to come from God, they most maliciously and unreasonably ascribed them to the power of the Devil.
and could not deny the reality of them, yet rather than they would own him to be the Messias, and his Doctrine to come from God, they most maliciously and unreasonably ascribed them to the power of the devil.
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And this is so very plain, that hardly any man that considers our Saviours discourse upon this occasion can otherwise determine the nature of this sin;
And this is so very plain, that hardly any man that considers our Saviors discourse upon this occasion can otherwise determine the nature of this since;
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especially if he do but attend to those remarkable words which I cited before ( Mark 3.29,) but he that blasphemeth against the Holy Ghost hath never forgiveness,
especially if he do but attend to those remarkable words which I cited before (Mark 3.29,) but he that Blasphemeth against the Holy Ghost hath never forgiveness,
but is in danger of eternal damnation; because they said he hath an unclean spirit. I come now to the III. Third thing I propounded, namely, in what sense this sin is here said to be peculiarly unpardonable? For this our Saviour positively affirms to be in this different from all other sins, that it is capable of no pardon:
but is in danger of Eternal damnation; Because they said he hath an unclean Spirit. I come now to the III. Third thing I propounded, namely, in what sense this since is Here said to be peculiarly unpardonable? For this our Saviour positively affirms to be in this different from all other Sins, that it is capable of no pardon:
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So that when our Saviour says, it shall never be forgiven, neither in this world nor in the world to come, he does not intend to insinuate that some sins which are not forgiven in this world, may be forgiven in the other:
So that when our Saviour Says, it shall never be forgiven, neither in this world nor in the world to come, he does not intend to insinuate that Some Sins which Are not forgiven in this world, may be forgiven in the other:
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but in these words he either alludes to the opinion of the Jews concerning the effect of the highest excommunication, the sentence whereof they held not to be reversible,
but in these words he either alludes to the opinion of the jews Concerning the Effect of the highest excommunication, the sentence whereof they held not to be reversible,
or else the reason of this expression may probably be to meet with a common and false opinion amongst the Jews, which was, that some sins which are not pardoned to men in this life, may by sacrifices be expiated in the other;
or Else the reason of this expression may probably be to meet with a Common and false opinion among the jews, which was, that Some Sins which Are not pardoned to men in this life, may by Sacrifices be expiated in the other;
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But if our Saviour had intended to say that this sin was absolutely unpardonable, I would fain know how could he have expressed the matter in higher fuller words? Dr. Hammond mollifies the words another way;
But if our Saviour had intended to say that this since was absolutely unpardonable, I would fain know how could he have expressed the matter in higher fuller words? Dr. Hammond mollifies the words Another Way;
Because he plainly intends to difference this from all other sorts of sins, I say unto you, all manner of sin and blasphemy, shall be forgiven unto men.
Because he plainly intends to difference this from all other sorts of Sins, I say unto you, all manner of since and blasphemy, shall be forgiven unto men.
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there are wilful and heinous sins, such as wilful murder and adultery and blasphemy, (that only excepted which is against the Holy Ghost ) and the like gross sins, which all Divines hold shall not be forgiven,
there Are wilful and heinous Sins, such as wilful murder and adultery and blasphemy, (that only excepted which is against the Holy Ghost) and the like gross Sins, which all Divines hold shall not be forgiven,
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but upon a particular repentance. So that this interpretation does not sufficiently difference this sin from all other sorts of sins, which yet it is very plain our Saviour intended to do.
but upon a particular Repentance. So that this Interpretation does not sufficiently difference this since from all other sorts of Sins, which yet it is very plain our Saviour intended to do.
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or of the truth of any Doctrine or message that comes from him, than to work miracles to this purpose? And what greater assurance can men have that miracles are wrought,
or of the truth of any Doctrine or message that comes from him, than to work Miracles to this purpose? And what greater assurance can men have that Miracles Are wrought,
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than to be eye-witnesses of them themselves? And if men will resist such evidence, what can God do more for their satisfaction? If when men see plain miracles wrought, they will say that it is not the power of God that does them,
than to be Eyewitnesses of them themselves? And if men will resist such evidence, what can God do more for their satisfaction? If when men see plain Miracles wrought, they will say that it is not the power of God that does them,
If God should send a person immediately from heaven to him, to convince him of his errour, he can give him no greater testimony that he comes from God than miracles:
If God should send a person immediately from heaven to him, to convince him of his error, he can give him no greater testimony that he comes from God than Miracles:
And if when God enables that person to work these by the power of his Spirit, this man will obstinately impute them to the power of the Devil, he defeats all the imaginable means of his own conviction.
And if when God enables that person to work these by the power of his Spirit, this man will obstinately impute them to the power of the devil, he defeats all the imaginable means of his own conviction.
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So that it is no wonder if that sin be unpardonable, which resists the last and utmost means which God hath ever yet thought fit to use to bring men to repentance and salvation.
So that it is no wonder if that since be unpardonable, which resists the last and utmost means which God hath ever yet Thought fit to use to bring men to Repentance and salvation.
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And if God were willing to reveal himself, and the way to pardon and salvation to such a one, he doth by this very temper and disposition render himself incapable of being satisfied and convinced concerning any divine Revelation.
And if God were willing to reveal himself, and the Way to pardon and salvation to such a one, he does by this very temper and disposition render himself incapable of being satisfied and convinced Concerning any divine Revelation.
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And therefore, when our Saviour here says, they shall not be forgiven, it is reasonable to suppose that he means, that when persons are come to that degree of obstinacy and malice, God will (as justly he may) withdraw his grace from them:
And Therefore, when our Saviour Here Says, they shall not be forgiven, it is reasonable to suppose that he means, that when Persons Are come to that degree of obstinacy and malice, God will (as justly he may) withdraw his grace from them:
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So that being deserted by God, and for want of the necessary help and aid of his grace (justly withdrawn from them) continuing finally impenitent, they become incapable of forgiveness both in this world and that which is to come.
So that being deserted by God, and for want of the necessary help and aid of his grace (justly withdrawn from them) Continuing finally impenitent, they become incapable of forgiveness both in this world and that which is to come.
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And there is nothing that can seem harsh or unreasonable in this, to those who grant (as I think all men do) that God may be so provoked by men as justly to withdraw his grace from them in this life;
And there is nothing that can seem harsh or unreasonable in this, to those who grant (as I think all men do) that God may be so provoked by men as justly to withdraw his grace from them in this life;
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And surely if any provocation be likely to do it, this cannot be denied to be of all others the greatest, obstinately and maliciously to oppose the utmost evidence that God ever gave to the truth of any Doctrine revealed by him.
And surely if any provocation be likely to do it, this cannot be denied to be of all Others the greatest, obstinately and maliciously to oppose the utmost evidence that God ever gave to the truth of any Doctrine revealed by him.
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And of this the Pharisees, who are here charged with this sin against the Holy Ghost, were notoriously guilty, in resisting the clear evidence of our Saviours miracles.
And of this the Pharisees, who Are Here charged with this since against the Holy Ghost, were notoriously guilty, in resisting the clear evidence of our Saviors Miracles.
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and is resolved to withdraw that grace from such persons which is necessary to their repentance, without which their sin remains for ever unpardonable.
and is resolved to withdraw that grace from such Persons which is necessary to their Repentance, without which their since remains for ever unpardonable.
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First, to comfort some very good and pious persons who are liable to despair out of an apprehension that they have committed this sin. Secondly, To caution others against the approaches to it.
First, to Comfort Some very good and pious Persons who Are liable to despair out of an apprehension that they have committed this since. Secondly, To caution Others against the Approaches to it.
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1. First, To comfort some very good and pious persons, who are liable to despair upon an apprehension that they have committed this great and unpardonable sin;
1. First, To Comfort Some very good and pious Persons, who Are liable to despair upon an apprehension that they have committed this great and unpardonable since;
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And being a sin of so heinous a nature, and declared by our Saviour to be absolutely unpardonable, there is no reason to extend it beyond the case to which our Saviour applies it;
And being a since of so heinous a nature, and declared by our Saviour to be absolutely unpardonable, there is no reason to extend it beyond the case to which our Saviour Applies it;
which was the resisting of the evidence of the miracles which were wrought for the truth of Christianity, by those who were eye-witnesses of them, that is, by those who had the utmost assurance of them that humane nature is capable of.
which was the resisting of the evidence of the Miracles which were wrought for the truth of Christianity, by those who were Eyewitnesses of them, that is, by those who had the utmost assurance of them that humane nature is capable of.
so as to impute those works which were wrought by the Holy Ghost, to the power of the Devil. This was the case of the Pharisees, whom our Saviour chargeth with this sin.
so as to impute those works which were wrought by the Holy Ghost, to the power of the devil. This was the case of the Pharisees, whom our Saviour charges with this since.
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That which comes nearest to it, both in the heinousness of the crime, and the unpardonableness of it, is total Apostasie from Christianity after the embracing of it,
That which comes nearest to it, both in the heinousness of the crime, and the unpardonableness of it, is total Apostasy from Christianity After the embracing of it,
as being the great sin that Christians were in danger of falling into, call'd in that Epistle (Heb. 12.1.) NONLATINALPHABET, the sin which Christians, by reason of the circumstances they were then in, were especially subject to:
as being the great sin that Christians were in danger of falling into, called in that Epistle (Hebrew 12.1.), the since which Christians, by reason of the Circumstances they were then in, were especially Subject to:
by which is meant, that they were either endued with a power of miracles by the Holy Ghost, or were under the conviction of them as having seen them wrought by others.
by which is meant, that they were either endued with a power of Miracles by the Holy Ghost, or were under the conviction of them as having seen them wrought by Others.
if we apostatize from Christianity after we have embraced the profession of it, as appears plainly from the scope of the Apostles discourse) there remains no more sacrifice for sin:
if we apostatise from Christianity After we have embraced the profession of it, as appears plainly from the scope of the Apostles discourse) there remains no more sacrifice for since:
St. Peter likewise declares the great danger of this sin, 2 Pet. 2.20, If after they have escaped the pollutions of the world through the knowledg of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them than the beginning.
Saint Peter likewise declares the great danger of this since, 2 Pet. 2.20, If After they have escaped the pollutions of the world through the knowledge of the Lord and Saviour jesus christ, they Are again entangled therein and overcome, the latter end is Worse with them than the beginning.
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St. John likewise seems to speak of this sin of Apostacy, and to call it a sin unto death: Discouraging Christians rather, from praying for those who were fallen into it;
Saint John likewise seems to speak of this since of Apostasy, and to call it a since unto death: Discouraging Christians rather, from praying for those who were fallen into it;
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which gives great suspicion that he looked upon it as hardly pardonable, 1 Joh. 5.16, If any man see his brother sin a sin not unto death, he shall ask,
which gives great suspicion that he looked upon it as hardly pardonable, 1 John 5.16, If any man see his brother since a since not unto death, he shall ask,
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Now that by the sin unto death, the Apostle here means Apostacy from the Christian Religion to the Heathen Idolatry seems extremely probable from what follows, ver. 18, We know that whosoever is born of God sinneth not,
Now that by the since unto death, the Apostle Here means Apostasy from the Christian Religion to the Heathen Idolatry seems extremely probable from what follows, ver. 18, We know that whosoever is born of God Sinneth not,
But if it were of the same unpardonable nature, yet this can be no trouble to those persons I am speaking of, who cannot but know themselves to be far enough from the guilt of this sin.
But if it were of the same unpardonable nature, yet this can be no trouble to those Persons I am speaking of, who cannot but know themselves to be Far enough from the guilt of this since.
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But still there are two things which usually trouble honest and well-meaning persons; but are rather the effects of Melancholy than any reasonable ground of trouble.
But still there Are two things which usually trouble honest and well-meaning Persons; but Are rather the effects of Melancholy than any reasonable ground of trouble.
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Perverse Infidelity, notwithstanding all the evidence which we have for the Truth of Christianity, and sufficient assurance of the Miracles wrought for the confirmation of it, brought down to us by credible History,
Perverse Infidelity, notwithstanding all the evidence which we have for the Truth of Christianity, and sufficient assurance of the Miracles wrought for the confirmation of it, brought down to us by credible History,
WHen Almighty God designed the Reformation of the World, and the restoring of Man to the Image of God, the Pattern after which he was first made, he did not think it enough to give us the most perfect Laws of holiness and virtue;
WHen Almighty God designed the Reformation of the World, and the restoring of Man to the Image of God, the Pattern After which he was First made, he did not think it enough to give us the most perfect Laws of holiness and virtue;
as he did to the people of Israel from Mount Sinai: but such is his Goodness, that he hath sent a great Embassadour from Heaven to us, God manifested in the flesh, to declare and interpret his will and pleasure;
as he did to the people of Israel from Mount Sinai: but such is his goodness, that he hath sent a great Ambassador from Heaven to us, God manifested in the Flesh, to declare and interpret his will and pleasure;
The bare Rules of a good life are a very dead and ineffectual thing in comparison of a living Example, which shews us the possibility and practicableness of our Duty;
The bore Rules of a good life Are a very dead and ineffectual thing in comparison of a living Exampl, which shows us the possibility and practicableness of our Duty;
Religion indeed did always consist in an Imitation of God, and in our resemblance of those excellencies which shine forth in the best and most perfect Being:
Religion indeed did always consist in an Imitation of God, and in our resemblance of those excellencies which shine forth in the best and most perfect Being:
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but we may imitate him now with much greater ease and advantage, since God was pleased to become Man, on purpose to shew us how Men may become like to God.
but we may imitate him now with much greater ease and advantage, since God was pleased to become Man, on purpose to show us how Men may become like to God.
First, Our Saviour's great Work and Business in the world, which was, to do good: NONLATINALPHABET, Who employed himself in being a benefactour to mankind.
First, Our Saviour's great Work and Business in the world, which was, to do good:, Who employed himself in being a benefactor to mankind.
This refers more especially to his healing the bodily diseases and infirmities of men. God anointed Jesus of Nazareth with the Holy Ghost and with power;
This refers more especially to his healing the bodily diseases and infirmities of men. God anointed jesus of Nazareth with the Holy Ghost and with power;
Intimating to us by this instance of his doing good, that he who took so much pains to rescue mens Bodies from the power and possession of the Devil, would not let their Souls remain under his tyranny.
Intimating to us by this instance of his doing good, that he who took so much pains to rescue men's Bodies from the power and possession of the devil, would not let their Souls remain under his tyranny.
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But though the Text instanceth only in one particular, yet this general expression of doing good comprehends all those several ways whereby he was beneficial to mankind.
But though the Text Instanceth only in one particular, yet this general expression of doing good comprehends all those several ways whereby he was beneficial to mankind.
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Secondly, Here is his Diligence and Industry in this work, He went about doing good ; he made it the great business and constant imployment of his life.
Secondly, Here is his Diligence and Industry in this work, He went about doing good; he made it the great business and constant employment of his life.
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and by making lasting provision for the promoting of these Ends. By instructing mens Ignorance. And this is a duty which every man owes to another, as he hath opportunity;
and by making lasting provision for the promoting of these Ends. By instructing men's Ignorance. And this is a duty which every man owes to Another, as he hath opportunity;
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and every object that presented it self to him, to instil good counsel into men, and to raise their minds to the consideration of divine and heavenly things.
and every Object that presented it self to him, to instil good counsel into men, and to raise their minds to the consideration of divine and heavenly things.
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yet every man hath private opportunities of instructing others, by admonishing them of their duty, and by directing them to the best means and helps of knowledg;
yet every man hath private opportunities of instructing Others, by admonishing them of their duty, and by directing them to the best means and helps of knowledge;
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the generality of those with whom he had to do, being strongly prejudiced against Him and his Doctrine by false Principles, which they had taken in by education,
the generality of those with whom he had to do, being strongly prejudiced against Him and his Doctrine by false Principles, which they had taken in by education,
yet we have this certain advantage, that we have their Consciences and the most inward sense of their minds on our side, bearing witness, that what we counsel and perswade them to, is for their good.
yet we have this certain advantage, that we have their Consciences and the most inward sense of their minds on our side, bearing witness, that what we counsel and persuade them to, is for their good.
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But because of his great Authority, being a Teacher immediately sent from God, and of his intimate knowledg of the hearts of men, he is not a pattern to us in all the circumstances of discharging this duty;
But Because of his great authority, being a Teacher immediately sent from God, and of his intimate knowledge of the hearts of men, he is not a pattern to us in all the Circumstances of discharging this duty;
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And this our Saviour virtually did, by appointing his Apostles after he had left the World to go and teach all Nations, and ordering a constant Succession of Teachers in his Church, to instruct men in the Christian Religion, together with an honourable Maintenance for them.
And this our Saviour virtually did, by appointing his Apostles After he had left the World to go and teach all nations, and ordering a constant Succession of Teachers in his Church, to instruct men in the Christian Religion, together with an honourable Maintenance for them.
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For good Example is an unspeakable benefit to mankind, and hath a secret power and influence upon those with whom we converse, to form them into the same disposition and manners.
For good Exampl is an unspeakable benefit to mankind, and hath a secret power and influence upon those with whom we converse, to from them into the same disposition and manners.
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wherein we, who are the Disciples of the Blessed Jesus, ought, in imitation of his Example, to exercise our selves according to our several capacities and opportunities.
wherein we, who Are the Disciples of the Blessed jesus, ought, in imitation of his Exampl, to exercise our selves according to our several capacities and opportunities.
And this, in subordination to our Saviour's great design of bringing men to eternal Happiness, was a great part of his business and employment in this world.
And this, in subordination to our Saviour's great Design of bringing men to Eternal Happiness, was a great part of his business and employment in this world.
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We may comfort the afflicted, and vindicate the oppressed, and do a great many acts of Charity which our Saviour, by reason of his poverty, could not do without a miracle:
We may Comfort the afflicted, and vindicate the oppressed, and do a great many acts of Charity which our Saviour, by reason of his poverty, could not do without a miracle:
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We may supply the necessities of those that are in want, feed the hungry, and cloath the naked, and visit the sick, and minister to them such comforts and remedies as they are not able to provide for themselves:
We may supply the necessities of those that Are in want, feed the hungry, and cloth the naked, and visit the sick, and minister to them such comforts and remedies as they Are not able to provide for themselves:
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and to see a Youth of our own planting, from the small beginnings and advantages we have given him, to grow up into a considerable fortune, to take root in the world,
and to see a Youth of our own planting, from the small beginnings and advantages we have given him, to grow up into a considerable fortune, to take root in the world,
and to shoot up to such a height, and spread his branches so wide, that we who first planted him may our selves find comfort and shelter under his shadow.
and to shoot up to such a height, and spread his branches so wide, that we who First planted him may our selves find Comfort and shelter under his shadow.
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Never did so much goodness meet with so much enmity, endure so many affronts, and so much contradiction of Sinners. This great Benefactour of mankind was hated and persecuted,
Never did so much Goodness meet with so much enmity, endure so many affronts, and so much contradiction of Sinners. This great Benefactor of mankind was hated and persecuted,
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All the benefits which he did to men, and the blessings which he so liberally shed among the people, were construed to be a design of Ambition and Popularity,
All the benefits which he did to men, and the blessings which he so liberally shed among the people, were construed to be a Design of Ambition and Popularity,
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How am I straitned, (says he) till it be accomplished? And just before his Suffering, with what Joy and Triumph does he reflect upon the good he had done in his life? Father, I have glorified thee upon earth,
How am I straitened, (Says he) till it be accomplished? And just before his Suffering, with what Joy and Triumph does he reflect upon the good he had done in his life? Father, I have glorified thee upon earth,
though they are far from being so bad, yet wholly neglect this blessed work of doing good? They think it very fair to do no evil, to hurt and injure no man:
though they Are Far from being so bad, yet wholly neglect this blessed work of doing good? They think it very fair to do no evil, to hurt and injure no man:
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And it is very considerable, and ought to be often and seriously thought upon, that our Saviour, describing to us the Day of Judgment, represents the great Judg of the world acquitting and condemning men according to the good which they had done,
And it is very considerable, and ought to be often and seriously Thought upon, that our Saviour, describing to us the Day of Judgement, represents the great Judge of the world acquitting and condemning men according to the good which they had done,
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There are many, indeed, who do not altogether neglect the doing of this work, who yet do in a great measure prevent and hinder themselves from doing it as they ought, under a pretence of being employed about other Duties and parts of Religion.
There Are many, indeed, who do not altogether neglect the doing of this work, who yet do in a great measure prevent and hinder themselves from doing it as they ought, under a pretence of being employed about other Duties and parts of Religion.
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and reading and hearing Sermons, and preparing themselves for the Sacrament, that they have scarce any leisure to mind the doing of good and charitable offices to others:
and reading and hearing Sermons, and preparing themselves for the Sacrament, that they have scarce any leisure to mind the doing of good and charitable Offices to Others:
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But they ought to consider, that when these two parts of Religion come in competition, Devotion is to give way to Charity, Mercy being better than Sacrifice: that the great End of all the Duties of Religion, Prayer,
But they ought to Consider, that when these two parts of Religion come in competition, Devotion is to give Way to Charity, Mercy being better than Sacrifice: that the great End of all the Duties of Religion, Prayer,
and reading and hearing the Word of God, and receiving the holy Sacrament, is to dispose and excite us to do good, to make us more ready and forward to every good work:
and reading and hearing the Word of God, and receiving the holy Sacrament, is to dispose and excite us to do good, to make us more ready and forward to every good work:
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But do those men consider upon what kind of Duties more especially, our Blessed Saviour and his Apostles lay the great weight and stress of Religion? that it is to the Meek and Merciful and Peaceable that our Saviour pronounceth Blessedness? that pure Religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction? that the wisdom which is from above is full of mercy and good works? These are the great and weighty things of Religion, which, whatever else we do, ought not to be left undone.
But do those men Consider upon what kind of Duties more especially, our Blessed Saviour and his Apostles lay the great weight and stress of Religion? that it is to the Meek and Merciful and Peaceable that our Saviour pronounceth Blessedness? that pure Religion and undefiled before God and the Father is this, to visit the fatherless and Widows in their affliction? that the Wisdom which is from above is full of mercy and good works? These Are the great and weighty things of Religion, which, whatever Else we do, ought not to be left undone.
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and how much more clearly and certainly our duty, than to quarrel about doubtful and uncertain opinions? Were men Christians indeed, they would be so much delighted and taken up with this better work, (more acceptable to God,
and how much more clearly and Certainly our duty, than to quarrel about doubtful and uncertain opinions? Were men Christians indeed, they would be so much delighted and taken up with this better work, (more acceptable to God,
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and more profitable to men) that they could not find leisure, or, if they could, they could not find in their hearts to employ all their time and zeal about things which are at so great a distance from the life and heart of Religion,
and more profitable to men) that they could not find leisure, or, if they could, they could not find in their hearts to employ all their time and zeal about things which Are At so great a distance from the life and heart of Religion,
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Were we possessed with the true spirit of Christianity, these would be but dry and insipid and tastless things to us, in comparison of the blessed employment of doing good in a more real and substantial way.
Were we possessed with the true Spirit of Christianity, these would be but dry and insipid and tasteless things to us, in comparison of the blessed employment of doing good in a more real and substantial Way.
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If the sincere love of God and our neighbour were but once throughly kindled in our hearts, these pure and heavenly flames would in a great measure extinguish the unchristian heats of dispute and contention;
If the sincere love of God and our neighbour were but once thoroughly kindled in our hearts, these pure and heavenly flames would in a great measure extinguish the unchristian heats of dispute and contention;
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let us tread in the steps of the great God and the best man that ever was, our Blessed Saviour, who went about doing good. Methinks the work it self is of that nature, that men should not need to be courted to it by perswasion, nor urged by importunity.
let us tread in the steps of the great God and the best man that ever was, our Blessed Saviour, who went about doing good. Methinks the work it self is of that nature, that men should not need to be courted to it by persuasion, nor urged by importunity.
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First, It is an argument of a great and generous mind, to employ our selves in doing good, to extend our thoughts and care to the concernments of others,
First, It is an argument of a great and generous mind, to employ our selves in doing good, to extend our thoughts and care to the concernments of Others,
Other Perfections are (as one says) of a more melancholick and solitary disposition, and shine brightest when they are alone, or attained to but by a few;
Other Perfections Are (as one Says) of a more melancholic and solitary disposition, and shine Brightest when they Are alone, or attained to but by a few;
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He delights not to shew his Soveraignty in ruining the innocent, and destroying helpless creatures; but in rescuing them out of the jaws of Hell and destruction.
He delights not to show his Sovereignty in ruining the innocent, and destroying helpless creatures; but in rescuing them out of the Jaws of Hell and destruction.
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As, on the contrary, no man, that hath not devested himself of humanity, can be cruel and hard-hearted to others, without feeling some pain in himself.
As, on the contrary, no man, that hath not devested himself of humanity, can be cruel and hardhearted to Others, without feeling Some pain in himself.
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Sensual pleasures are not lasting, but presently vanish and expire: but that is not the worst of them, they leave a sting behind them; as the pleasure goes off:
Sensual pleasures Are not lasting, but presently vanish and expire: but that is not the worst of them, they leave a sting behind them; as the pleasure Goes off:
j n2 vbr xx vvg, cc-acp av-j vvi cc vvi: cc-acp cst vbz xx dt js pp-f pno32, pns32 vvb dt n1 p-acp pno32; c-acp dt n1 vvz a-acp:
and lived in the World, went about doing good. It is to be like the blessed Angels, whose great employment it is to be ministring spirits for the good of others.
and lived in the World, went about doing good. It is to be like the blessed Angels, whose great employment it is to be ministering spirits for the good of Others.
By this principle the best and the happiest man that ever was, governed his life and actions, esteeming it a more blessed thing to give than to receive.
By this principle the best and the Happiest man that ever was, governed his life and actions, esteeming it a more blessed thing to give than to receive.
p-acp d n1 dt js cc dt js n1 cst av vbds, vvd po31 n1 cc n2, vvg pn31 dt av-dc j-vvn n1 pc-acp vvi cs pc-acp vvi.
For which reason God is contented, in many cases, that the external Honour and Worship which by his positive commands he requires of us, should give way to that natural duty of Love and Mercy which we owe to one another.
For which reason God is contented, in many cases, that the external Honour and Worship which by his positive commands he requires of us, should give Way to that natural duty of Love and Mercy which we owe to one Another.
With what contentment does a good man then look upon the good he hath done in his life? and with what confidence doth he look over into the other world, where he hath provided for himself bags that wax not old, a treasure in the heavens that faileth not ? For though our estates will not follow us into the other world, our good works will;
With what contentment does a good man then look upon the good he hath done in his life? and with what confidence does he look over into the other world, where he hath provided for himself bags that wax not old, a treasure in the heavens that Faileth not? For though our estates will not follow us into the other world, our good works will;
and plead for us at the day of Judgment, and procure for us at the hands of a merciful God a glorious recompence at the resurrection of the just. Which leads me to the
and plead for us At the day of Judgement, and procure for us At the hands of a merciful God a glorious recompense At the resurrection of the just. Which leads me to the
and that not only from the special promise and providence of God, which are engaged to preserve from want those that relieve the necessities of others;
and that not only from the special promise and providence of God, which Are engaged to preserve from want those that relieve the necessities of Others;
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It hath sometimes happened, that the obligation that men have laid upon others by their Charity, hath, in case of danger and extremity, done them more kindness than all the rest of their Estate could do for them;
It hath sometime happened, that the obligation that men have laid upon Others by their Charity, hath, in case of danger and extremity, done them more kindness than all the rest of their Estate could do for them;
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So that we have the Truth, and Goodness, and Sufficiency of God for our security, that what we scatter and sow in this kind, will grow up to a plentiful harvest in the other World:
So that we have the Truth, and goodness, and Sufficiency of God for our security, that what we scatter and sow in this kind, will grow up to a plentiful harvest in the other World:
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