and said unto him, Art thou he that should come, or do we look for another? Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:
and said unto him, Art thou he that should come, or do we look for Another? jesus answered and said unto them, Go and show John again those things which you do hear and see:
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ABOUT the time of our Saviour's appearing in the World, there was a general expectation of a Great Prince, that should come out of Judea, and govern all Nations:
ABOUT the time of our Saviour's appearing in the World, there was a general expectation of a Great Prince, that should come out of Judea, and govern all nations:
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And Suetonius tells us, that all over the Eastern Countries, there was an ancient and constant Tradition, that such a Prince should spring out of Judea:
And Suetonius tells us, that all over the Eastern Countries, there was an ancient and constant Tradition, that such a Prince should spring out of Judea:
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But more especially among the Jews, there was at that time a more lively and particular expectation, grounded upon the Predictions of their Prophets, of a Prince whom they call'd the Messias, or the Anointed ;
But more especially among the jews, there was At that time a more lively and particular expectation, grounded upon the Predictions of their prophets, of a Prince whom they called the Messias, or the Anointed;
Hence it was, that when John the Baptist appeared in the quality of an extraordinary Prophet, they sent from Jerusalem to enquire whether he were the Messias ? John 1.19.
Hence it was, that when John the Baptist appeared in the quality of an extraordinary Prophet, they sent from Jerusalem to inquire whither he were the Messias? John 1.19.
The Sanhedrim, to whom it belonged to judge who were true Prophets, sent to know whether he was the Messias or not? He would not take this honour to himself, but told them the Messias was just at hand;
The Sanhedrim, to whom it belonged to judge who were true prophets, sent to know whither he was the Messias or not? He would not take this honour to himself, but told them the Messias was just At hand;
So that it is plain that he knew him, and bare witness of him, which makes it the more strange, that here in the Text, he should send two of his Disciples to enquire, whether he were the Messias or not? Art thou he that should come,
So that it is plain that he knew him, and bore witness of him, which makes it the more strange, that Here in the Text, he should send two of his Disciples to inquire, whither he were the Messias or not? Art thou he that should come,
or do we look for another? That is, art thou the Messias, or not? for so he is call'd in the ancient Prophecies of him, NONLATINALPHABET, he that should come, Gen. 49.10. The Scepter shall not depart from Judah, till Shiloh come.
or do we look for Another? That is, art thou the Messias, or not? for so he is called in the ancient Prophecies of him,, he that should come, Gen. 49.10. The Sceptre shall not depart from Judah, till Shiloh come.
For the resolution of this difficulty, it is very probably said by Interpreters, and I think there is no Reason to doubt of it, that John the Baptist did not send this Message for his own satisfaction,
For the resolution of this difficulty, it is very probably said by Interpreters, and I think there is no Reason to doubt of it, that John the Baptist did not send this Message for his own satisfaction,
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but to satisfy his Disciples, who were never very willing to acknowledge Jesus for the Messias, because they thought he did shadow and cloud their Master.
but to satisfy his Disciples, who were never very willing to acknowledge jesus for the Messias, Because they Thought he did shadow and cloud their Master.
This prejudice John had endeavoured to root out of their minds, by telling them, that he had always declared that he was not the Messias, v. 28. You your selves bear me witness, that I said, I am not the Christ,
This prejudice John had endeavoured to root out of their minds, by telling them, that he had always declared that he was not the Messias, v. 28. You your selves bear me witness, that I said, I am not the christ,
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and the Miracles that he wrought, as if they had a mind to pick a quarrel with him (for St. Luke, who relates the same Story, tells us, that when our Saviour had healed the Centurion 's Servant,
and the Miracles that he wrought, as if they had a mind to pick a quarrel with him (for Saint Lycia, who relates the same Story, tells us, that when our Saviour had healed the Centurion is Servant,
and raised from the dead the Widows Son at Naim, the Disciples of John shewed him all these things) I say John Baptist perceiving that they watched him so narrowly, sent two of his Disciples to him, that they might receive full satisfaction from him.
and raised from the dead the Widows Son At Nain, the Disciples of John showed him all these things) I say John Baptist perceiving that they watched him so narrowly, sent two of his Disciples to him, that they might receive full satisfaction from him.
And St. Luke tells us, that upon their coming to him, he wrought many of his Miracles before them, to convince them that he was the true Messias, Luke 7.21, 22. And in that same hour he cured many of their infirmities,
And Saint Lycia tells us, that upon their coming to him, he wrought many of his Miracles before them, to convince them that he was the true Messias, Lycia 7.21, 22. And in that same hour he cured many of their infirmities,
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but perceiving his Disciples to be ill-affected towards our Saviour, and hearing them speak with some envy of his Miracles, he sent them to him, that by seeing what he did,
but perceiving his Disciples to be ill-affected towards our Saviour, and hearing them speak with Some envy of his Miracles, he sent them to him, that by seeing what he did,
I have been the longer in the clearing of this, that Men upon every appearance of contradiction in the Evangelical History, may not be too forward to suspect the truth of it;
I have been the longer in the clearing of this, that Men upon every appearance of contradiction in the Evangelical History, may not be too forward to suspect the truth of it;
but may be convinc'd, that if they would but have patience to examine things carefully, they would find that the Story does sufficiently vindicate it self;
but may be convinced, that if they would but have patience to examine things carefully, they would find that the Story does sufficiently vindicate it self;
So he himself tells us, John 5.36. I have a greater witness than that of John, for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.
So he himself tells us, John 5.36. I have a greater witness than that of John, for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.
Nay his greatest Enemies were afraid of his Miracles, knowing how proper an argument they are to convince men, John 11.47. when the Chief Priests and Pharisees were met together in Council against him, they concluded, that if he were permitted to go on and work Miracles, he would draw all men after him.
Nay his greatest Enemies were afraid of his Miracles, knowing how proper an argument they Are to convince men, John 11.47. when the Chief Priests and Pharisees were met together in Council against him, they concluded, that if he were permitted to go on and work Miracles, he would draw all men After him.
and supposing a Doctrine not to be plainly unworthy of God, and contrary to those natural Notions which Men have of God and Religion, we can have no greater Evidence of the truth of it, than Miracles;
and supposing a Doctrine not to be plainly unworthy of God, and contrary to those natural Notions which Men have of God and Religion, we can have no greater Evidence of the truth of it, than Miracles;
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nor capable of cogent Evidence, especially to prejudiced and interested Persons, God is pleased in this Case many times to work Miracles for our Conviction;
nor capable of cogent Evidence, especially to prejudiced and interested Persons, God is pleased in this Case many times to work Miracles for our Conviction;
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for they are an Argument à Majori ad Minus, they prove a thing which is obscure and hard to be believed, by something that is more incredible, which yet they cannot deny, because they see it done.
for they Are an Argument à Majori ad Minus, they prove a thing which is Obscure and hard to be believed, by something that is more incredible, which yet they cannot deny, Because they see it done.
he convinceth them, that they ought to believe what he said, because they saw him do those things, which were harder to be believed (if one had not seen them) than what he said.
he Convinces them, that they ought to believe what he said, Because they saw him do those things, which were harder to be believed (if one had not seen them) than what he said.
Our Saviour here instanceth in those things which are of greatest benefit and advantage, and which free Men from the greatest miseries and inconveniencies;
Our Saviour Here Instanceth in those things which Are of greatest benefit and advantage, and which free Men from the greatest misery's and inconveniences;
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But, Secondly, this will yet more clearly appear by the correspondency of the things here mentioned, with what was foretold by the Prophets concerning the Messias.
But, Secondly, this will yet more clearly appear by the correspondency of the things Here mentioned, with what was foretold by the prophets Concerning the Messias.
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Not to mention innumerable Circumstances of his Birth, and Life, and Death, and Resurrection, and Ascension into Heaven, together with the success and prevalency of his Doctrine in the World, all which are punctually foretold by some or other of the Prophets:
Not to mention innumerable circumstances of his Birth, and Life, and Death, and Resurrection, and Ascension into Heaven, together with the success and prevalency of his Doctrine in the World, all which Are punctually foretold by Some or other of the prophets:
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this you see was fulfilled here in the Text. 'Tis true indeed, the Text mentions another Miracle which is not in the Prophet, that he raised the dead ;
this you see was fulfilled Here in the Text. It's true indeed, the Text mentions Another Miracle which is not in the Prophet, that he raised the dead;
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Secondly, It was likewise foretold of the Messias, that he should preach the Gospel to the poor, Isa. 61.1. the spirit of the Lord God is upon me, because he hath anointed me to preach good tidings unto the meek;
Secondly, It was likewise foretold of the Messias, that he should preach the Gospel to the poor, Isaiah 61.1. the Spirit of the Lord God is upon me, Because he hath anointed me to preach good tidings unto the meek;
For the Rabbies among the Jews would scarce instruct any but for great Reward; they would meddle with none but those that were able to requite their pains:
For the Rabbies among the jews would scarce instruct any but for great Reward; they would meddle with none but those that were able to requite their pains:
The ordinary and poorer sort of People they had in great contempt, as appears by that slighting expression of them, John 7.48, 49. Have any of the Rulers or of the Pharisees believed on him? but this People who knoweth not the Law are cursed.
The ordinary and Poorer sort of People they had in great contempt, as appears by that slighting expression of them, John 7.48, 49. Have any of the Rulers or of the Pharisees believed on him? but this People who Knoweth not the Law Are cursed.
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And Grotius upon this Text tells us, that the Jewish Masters had this foolish and insolent Proverb among them, that the Spirit of God doth not rest but upon a rich man ;
And Grotius upon this Text tells us, that the Jewish Masters had this foolish and insolent Proverb among them, that the Spirit of God does not rest but upon a rich man;
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they thought the rich and great men of the World the only happy persons, but he came to preach glad tidings to the Poor, to bring good news to them whom the great Doctors of the Law despised, and set at nought;
they Thought the rich and great men of the World the only happy Persons, but he Come to preach glad tidings to the Poor, to bring good news to them whom the great Doctors of the Law despised, and Set At nought;
and therefore to confound their pride and folly, and to confute their false Opinions of things, he begins that excellent Sermon of his with this Saying, Blessed are the Poor, for theirs is the Kingdom of God.
and Therefore to confound their pride and folly, and to confute their false Opinions of things, he begins that excellent Sermon of his with this Saying, Blessed Are the Poor, for theirs is the Kingdom of God.
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Thirdly, It was foretold of the Messias, that the World should be offended at him, Isa. 8.14. He shall be for a stone of stumbling, and for a rock of offence to both the houses of Israel.
Thirdly, It was foretold of the Messias, that the World should be offended At him, Isaiah 8.14. He shall be for a stone of stumbling, and for a rock of offence to both the houses of Israel.
Intimating, that notwithstanding the great works that he did among them, which testified of him that he came from God, notwithstanding the Predictions of their Prophets concerning the Messias, were so clearly and punctually accomplish'd in him;
Intimating, that notwithstanding the great works that he did among them, which testified of him that he Come from God, notwithstanding the Predictions of their prophets Concerning the Messias, were so clearly and punctually accomplished in him;
but even this, that they rejected him, and would not own him for their Messias, was another Sign and Evidence that he was the true Messias foretold by the Prophets;
but even this, that they rejected him, and would not own him for their Messias, was Another Signen and Evidence that he was the true Messias foretold by the prophets;
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I now proceed to the next thing I propounded to speak to, namely, Secondly, An Intimation in the Text, that notwithstanding all the Evidence Christ gave of himself,
I now proceed to the next thing I propounded to speak to, namely, Secondly, an Intimation in the Text, that notwithstanding all the Evidence christ gave of himself,
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and heirs of the Kingdom, which he hath promised to them that love him? So that it seems the Poor were upon some account or other in a nearer disposition to receive the Gospel,
and Heirs of the Kingdom, which he hath promised to them that love him? So that it seems the Poor were upon Some account or other in a nearer disposition to receive the Gospel,
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The High-Priests, and Scribes, and Pharisees among the Jews, they had a plain worldly Interest which did engage them to oppose our Saviour and his Doctrine;
The High priests, and Scribes, and Pharisees among the jews, they had a plain worldly Interest which did engage them to oppose our Saviour and his Doctrine;
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and all that which rendred them so considerable, their pretended skill in the Law, and in the Traditions and Observances of their Fathers, together with their external shews of Piety and Devotion, would signify nothing,
and all that which rendered them so considerable, their pretended skill in the Law, and in the Traditions and Observances of their Father's, together with their external shows of Piety and Devotion, would signify nothing,
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and therefore it is no wonder that our Saviour's Doctrine met with so much resistance from those, who were so much concern'd in point of Honour and Reputation, to make head against it.
and Therefore it is no wonder that our Saviour's Doctrine met with so much resistance from those, who were so much concerned in point of Honour and Reputation, to make head against it.
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And this account our Saviour himself gives us of their Infidelity, John 5.44. How can ye believe, which receive honour one of another, and seek not the honour which cometh of God only? And Chap. 12.43. For they loved the praise of Men more than the praise of God.
And this account our Saviour himself gives us of their Infidelity, John 5.44. How can you believe, which receive honour one of Another, and seek not the honour which comes of God only? And Chap. 12.43. For they loved the praise of Men more than the praise of God.
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Secondly, Another Reason of this is, that those that are Poor, and enjoy little of the good things of this Life, are willing to entertain good News of Happiness in another.
Secondly, another Reason of this is, that those that Are Poor, and enjoy little of the good things of this Life, Are willing to entertain good News of Happiness in Another.
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and are willing to listen to the good News of a future Happiness; and therefore our Saviour, when he had pronounced the Poor, Blessed, Luke 6.20. He adds by way of Opposition, v. 24. But wo unto you that are rich;
and Are willing to listen to the good News of a future Happiness; and Therefore our Saviour, when he had pronounced the Poor, Blessed, Lycia 6.20. He adds by Way of Opposition, v. 24. But woe unto you that Are rich;
whereas all the Comfort that Poor Men have, is the hopes of a better Condition, non si male nunc, & olim sic erit, that if it be bad now, it will not be so always, and therefore no wonder if the Promises and Assurance of a future Happiness be very welcome to them.
whereas all the Comfort that Poor Men have, is the hope's of a better Condition, non si male nunc, & Once sic erit, that if it be bad now, it will not be so always, and Therefore no wonder if the Promises and Assurance of a future Happiness be very welcome to them.
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but such likewise as had a Temper, and Disposition of Mind suitable to the Poverty of their outward Condition, which our Saviour calls Poverty of Spirit, by which he means Meekness and Humility, there is no doubt but that such a Frame and Temper of Spirit is a great Disposition to the receiving of Truth.
but such likewise as had a Temper, and Disposition of Mind suitable to the Poverty of their outward Condition, which our Saviour calls Poverty of Spirit, by which he means Meekness and Humility, there is no doubt but that such a Frame and Temper of Spirit is a great Disposition to the receiving of Truth.
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and likewise from our Saviour's Description of these Persons, in one of the Evangelists, Matth. 5.3. Blessed are the Poor in Spirit, for theirs is the Kingdom of God.
and likewise from our Saviour's Description of these Persons, in one of the Evangelists, Matthew 5.3. Blessed Are the Poor in Spirit, for theirs is the Kingdom of God.
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So that by the Poor, who are so nearly disposed to receive the Gospel, our Saviour intended those, who, being in a poor and low Condition in Respect of outward Things, were likewise meek and humble in their Spirits.
So that by the Poor, who Are so nearly disposed to receive the Gospel, our Saviour intended those, who, being in a poor and low Condition in Respect of outward Things, were likewise meek and humble in their Spirits.
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Now Meekness and Humility are great Dispositions to the entertaining of Truth. These Graces and Virtues do prepare the Minds of Men for Learning and Instruction;
Now Meekness and Humility Are great Dispositions to the entertaining of Truth. These Graces and Virtues do prepare the Minds of Men for Learning and Instruction;
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So the Scripture tells us, Psal. 25.9. The Meek will be guide in Judgment, and the Meek will he teach his Ways. And 1 Pet. 5.5. Be clothed with Humility; for God resisteth the proud, and giveth Grace to the humble.
So the Scripture tells us, Psalm 25.9. The Meek will be guide in Judgement, and the Meek will he teach his Ways. And 1 Pet. 5.5. Be clothed with Humility; for God Resisteth the proud, and gives Grace to the humble.
1. That his Original was known among them. This you find urged against him, John 7.27. We know this Man whence he is, but when the Messias comes, no Man knows whence he is.
1. That his Original was known among them. This you find urged against him, John 7.27. We know this Man whence he is, but when the Messias comes, no Man knows whence he is.
this was really true, tho' they thought that he was the Son of Joseph. And if he affirmed that he had no Father, he did sufficiently justify it by his Miracles;
this was really true, though they Thought that he was the Son of Joseph. And if he affirmed that he had no Father, he did sufficiently justify it by his Miracles;
This you find mentioned, Matth. 13.54, 55. Whence hath this Man this Wisdom and these mighty Works? Is not this the Carpenter's Son, is not his Mother called Mary;
This you find mentioned, Matthew 13.54, 55. Whence hath this Man this Wisdom and these mighty Works? Is not this the Carpenter's Son, is not his Mother called Marry;
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and his Brethren James and J•ses, and Simon and Judas? And his Sisters, are they not all with us? Whence then hath this Man these things? And they were offended in him. And so likewise, John 7.15.
and his Brothers James and J•ses, and Simon and Judas? And his Sisters, Are they not all with us? Whence then hath this Man these things? And they were offended in him. And so likewise, John 7.15.
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that he was an extraordinary Person, and divinely assisted, who all on the sudden, without the help and assistance of Education, gave such Evidence of his great Wisdom and Knowledge, and did such mighty Works.
that he was an extraordinary Person, and divinely assisted, who all on the sudden, without the help and assistance of Education, gave such Evidence of his great Wisdom and Knowledge, and did such mighty Works.
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3. The most unreasonable Prejudice of all, in respect of his Extraction, was grounded upon a spiteful and malicious Proverb, concerning the Country where our Saviour was brought up,
3. The most unreasonable Prejudice of all, in respect of his Extraction, was grounded upon a spiteful and malicious Proverb, Concerning the Country where our Saviour was brought up,
and they supposed him to be born; and that was Galilee. John 1.46. Can any good thing come out of Nazareth? And John 7.41. Shall the Messias come out of Galilee? And v. 52. Search and look, for out of Galilee ariseth no Prophet.
and they supposed him to be born; and that was Galilee. John 1.46. Can any good thing come out of Nazareth? And John 7.41. Shall the Messias come out of Galilee? And v. 52. Search and look, for out of Galilee arises no Prophet.
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There is no place but hath brought forth some brave Spirits, and excellent Persons; whatever the general Temper and Disposition of the Inhabitants may be.
There is no place but hath brought forth Some brave Spirits, and excellent Persons; whatever the general Temper and Disposition of the Inhabitants may be.
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If God sends a Man, it matters not from what Place he comes. Secondly, Another Head of Exception against our Saviour, was the meanness of his outward Condition,
If God sends a Man, it matters not from what Place he comes. Secondly, another Head of Exception against our Saviour, was the meanness of his outward Condition,
so contrary to the Universal Expectation of the Jews. The Jews, from the Tradition of their Fathers, to which they (as the Church of Rome does at this Day,) paid a greater Reverence,
so contrary to the Universal Expectation of the jews. The jews, from the Tradition of their Father's, to which they (as the Church of Room does At this Day,) paid a greater reverence,
than to the written word of God, were possest with a strong Perswasion, that the Messias, whom they expected, was to be a great Prince and Conqueror,
than to the written word of God, were possessed with a strong Persuasion, that the Messias, whom they expected, was to be a great Prince and Conqueror,
But on the contrary most expresly, that he should be despised and rejected of Men, that he should be a Man of Sorrows and Sufferings, and at last be put to death ;
But on the contrary most expressly, that he should be despised and rejected of Men, that he should be a Man of Sorrows and Sufferings, and At last be put to death;
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2. They pretended that though he did many great Works, yet he gave them no Sign from Heaven. Matt. 16.1. it is said, They desired him to shew them a Sign from Heaven.
2. They pretended that though he did many great Works, yet he gave them no Signen from Heaven. Matt. 16.1. it is said, They desired him to show them a Signen from Heaven.
It seems they expected that God should give some immediate Testimony to him from Heaven; as he did to Elias, when Fire came down from Heaven, and consumed his Enemies;
It seems they expected that God should give Some immediate Testimony to him from Heaven; as he did to Elias, when Fire Come down from Heaven, and consumed his Enemies;
Now what could be more unreasonable? when he had wrought so many other, and great Miracles, perversly to insist upon some particular kind of Miracle which they fancied? As if God were bound to gratifie the Curiosity of Men;
Now what could be more unreasonable? when he had wrought so many other, and great Miracles, perversely to insist upon Some particular kind of Miracle which they fancied? As if God were bound to gratify the Curiosity of Men;
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Fourthly, As to his Conversation, they had these three Exceptions. 1. That he used no severity in his Habit or Diet, took too much Freedom, as they thought;
Fourthly, As to his Conversation, they had these three Exceptions. 1. That he used no severity in his Habit or Diet, took too much Freedom, as they Thought;
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They were resolved to find Fault with him, whatever he did. Matth. 11.16. Whereunto shall I liken this Generation? John the Baptist came neither eating nor drinking,
They were resolved to find Fault with him, whatever he did. Matthew 11.16. Whereunto shall I liken this Generation? John the Baptist Come neither eating nor drinking,
and God himself had declared, that he would have even his own Institutions to give way to those greater Duties, that are of natural and eternal Obligation.
and God himself had declared, that he would have even his own Institutions to give Way to those greater Duties, that Are of natural and Eternal Obligation.
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Fifthly, Another great Prejudice against him, was, that Persons of the greatest Knowledge and Authority among them, did not embrace his Doctrine. John 7.48. Have any of the Rulers or Pharisees believed on him? So that here was the infallible Rule and Authority of their Church against him.
Fifthly, another great Prejudice against him, was, that Persons of the greatest Knowledge and authority among them, did not embrace his Doctrine. John 7.48. Have any of the Rulers or Pharisees believed on him? So that Here was the infallible Rule and authority of their Church against him.
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The Christian Religion was never more endangered, nor never more corrupted, than by those who have been in greatest Authority in that Church, who ought to have understood Relegion best,
The Christian Religion was never more endangered, nor never more corrupted, than by those who have been in greatest authority in that Church, who ought to have understood Religion best,
but God cannot. So that when God sends a Prophet, or by his Word does plainly declare his Will to us, Human Example and Authority ceaseth, and is of no force.
but God cannot. So that when God sends a Prophet, or by his Word does plainly declare his Will to us, Human Exampl and authority ceases, and is of no force.
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So that in truth it was the Accomplishment of all those Revelations which were made to the Jews, and did not reprove the Jewish Religion, as false ; but as imperfect :
So that in truth it was the Accomplishment of all those Revelations which were made to the jews, and did not reprove the Jewish Religion, as false; but as imperfect:
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I proceed now to consider the principal of those Exceptions, which the Gentiles and Heathen Philosophers took at our Saviour and his Doctrine. I shall mention these four.
I proceed now to Consider the principal of those Exceptions, which the Gentiles and Heathen Philosophers took At our Saviour and his Doctrine. I shall mention these four.
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and consequently that it did condemn the Religion which had been so universally received and establish'd in the World by so long a continuance of Time.
and consequently that it did condemn the Religion which had been so universally received and established in the World by so long a Continuance of Time.
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And of all the Prejudices of Education, none so violent and hard to be removed, as those about Religion, yea though they be never so groundless and unreasonable.
And of all the Prejudices of Education, none so violent and hard to be removed, as those about Religion, yea though they be never so groundless and unreasonable.
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Hath a Nation changed their Gods, which yet are no Gods? Intimating to us, that men are very hardly brought off from that Religion which they have been brought up in, how absurd soever it be.
Hath a nation changed their God's, which yet Are no God's? Intimating to us, that men Are very hardly brought off from that Religion which they have been brought up in, how absurd soever it be.
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When Christianity was first propounded to the Heathen World, had Men been free and indifferent, and not prepossess'd with other Apprehensions of God and Religion;
When Christianity was First propounded to the Heathen World, had Men been free and indifferent, and not prepossessed with other Apprehensions of God and Religion;
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and that the Lives and Manners of Men were extremely corrupt and degenerate; and they endeavour'd, as much as they could, and durst, to reform these things.
and that the Lives and Manners of Men were extremely corrupt and degenerate; and they endeavoured, as much as they could, and durst, to reform these things.
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and Justice, and Charity, which had been universally acknowledged even by the Heathens themselves to be the great Duties which Men owe to themselves and others.
and justice, and Charity, which had been universally acknowledged even by the heathens themselves to be the great Duties which Men owe to themselves and Others.
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And that this is the main Design of the Christian Religion, the Apostle hath told us in most plain and express Words, Tit. 2.11, 12. The Grace of God (that is, the Doctrine of the Gospel) which hath appeared to all Men,
And that this is the main Design of the Christian Religion, the Apostle hath told us in most plain and express Words, Tit. 2.11, 12. The Grace of God (that is, the Doctrine of the Gospel) which hath appeared to all Men,
and brings Salvation, teacheth us, that denying Ʋngodliness and worldly Lusts, we should live soberly, and righteously, and godly in this present World.
and brings Salvation, Teaches us, that denying Ʋngodliness and worldly Lustiest, we should live soberly, and righteously, and godly in this present World.
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4. God, considering the Prejudice of the Heathen against Christianity, by reason of their Education in a contrary Religion, was strong and violent, was pleased to give such Evidence of the Truth of Christianity,
4. God, considering the Prejudice of the Heathen against Christianity, by reason of their Education in a contrary Religion, was strong and violent, was pleased to give such Evidence of the Truth of Christianity,
So that though the Prejudice of the Heathen against Christianity was very great, yet the Evidence which God gave to it, was strong enough to remove it.
So that though the Prejudice of the Heathen against Christianity was very great, yet the Evidence which God gave to it, was strong enough to remove it.
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and all this deliver'd without any Ornaments of Art, or Insinuation of Eloquence, to gain the Favour and Applause of those to whom they related these Things.
and all this Delivered without any Ornament of Art, or Insinuation of Eloquence, to gain the Favour and Applause of those to whom they related these Things.
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But now, this truly considered, is so far from being any real Objection against the Christian Doctrine, that it is one of the greatest Commendations that can be given of it:
But now, this truly considered, is so Far from being any real Objection against the Christian Doctrine, that it is one of the greatest Commendations that can be given of it:
And as for our Saviour's Precepts, how plain soever they might be, I am sure they are a Collection of the most excellent and reasonable Rules of a good Life,
And as for our Saviour's Precepts, how plain soever they might be, I am sure they Are a Collection of the most excellent and reasonable Rules of a good Life,
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they seemed to impose too much upon the Understandings of Men, and to deliver things too Magisterially, not demonstrating Things from Intrinsical Arguments,
they seemed to impose too much upon the Understandings of Men, and to deliver things too Magisterially, not Demonstrating Things from Intrinsical Arguments,
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This the Apostle St. Paul readily acknowledgeth, that in preaching the Gospel to the World, they did not proceed in the way of the Heathen Orators and Philosophers, 1 Cor. 4.4. My Speech and my Preaching was not in the enticing Words of Man's Wisdom:
This the Apostle Saint Paul readily acknowledgeth, that in preaching the Gospel to the World, they did not proceed in the Way of the Heathen Orators and Philosophers, 1 Cor. 4.4. My Speech and my Preaching was not in the enticing Words of Man's Wisdom:
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But they offer'd to Men a sensible Proof and Demonstration of the Truth of what they delivered, in those strange and miraculous Operations, to which they were enabled by the Holy Ghost.
But they offered to Men a sensible Proof and Demonstration of the Truth of what they Delivered, in those strange and miraculous Operations, to which they were enabled by the Holy Ghost.
I appeal to any Man, whether the Resurrection of Jesus Christ from the Dead, and his Ascending into Heaven, be not a clearer Demonstration of another Life after this,
I appeal to any Man, whither the Resurrection of jesus christ from the Dead, and his Ascending into Heaven, be not a clearer Demonstration of Another Life After this,
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and more level to the Capacities of all Mankind, than the finest and subtilest Arguments that can be drawn from the immaterial Nature of the Soul, its power of Reflection upon it self,
and more level to the Capacities of all Mankind, than the Finest and subtlest Arguments that can be drawn from the immaterial Nature of the Soul, its power of Reflection upon it self,
and to be appointed by God to be a Teacher and Reformer of the World. This to the Heathen Philosophers did not only appear unreasonable, but even ridiculous.
and to be appointed by God to be a Teacher and Reformer of the World. This to the Heathen Philosophers did not only appear unreasonable, but even ridiculous.
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Besides, had he appeared in any great Power and Splendor, the Christian Religion could not have been so clearly acquitted from the Suspicion of a worldly Interest and Design, which would have been a far greater Objection against it,
Beside, had he appeared in any great Power and Splendour, the Christian Religion could not have been so clearly acquitted from the Suspicion of a worldly Interest and Design, which would have been a Far greater Objection against it,
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and that whoever suffers unjustly, and bears it patiently, gives the greatest Testimony to Goodness, and does most effectually recommend Virtue to the World;
and that whoever suffers unjustly, and bears it patiently, gives the greatest Testimony to goodness, and does most effectually recommend Virtue to the World;
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As to that part of the Objection, that he who promis'd Immortality to others could not save himself from Death and Suffering, considering that he who was put to Death, rescu'd himself from the Power of the Grave:
As to that part of the Objection, that he who promised Immortality to Others could not save himself from Death and Suffering, considering that he who was put to Death, rescued himself from the Power of the Grave:
It is so far from being ridiculous, that nothing can be more reasonable than to rely upon him for our hopes of Immortality, who by rising from the Grave,
It is so Far from being ridiculous, that nothing can be more reasonable than to rely upon him for our hope's of Immortality, who by rising from the Grave,
II. Place to consider the Prejudices and Objections which Men at this day do more especially insist upon, against our Saviour and his Religion: And they are many.
II Place to Consider the Prejudices and Objections which Men At this day do more especially insist upon, against our Saviour and his Religion: And they Are many.
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Such another Objection is this against our Saviour, That if he had been the Son of God, he would have begun this great and merciful Work of the Redemption of Mankind sooner,
Such Another Objection is this against our Saviour, That if he had been the Son of God, he would have begun this great and merciful Work of the Redemption of Mankind sooner,
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In judging of the Actions of our Earthly Governours, those who are at a distance from their Councils, what Conjectures soever they may make of the Reasons of them, will nevertheless,
In judging of the Actions of our Earthly Governors, those who Are At a distance from their Councils, what Conjectures soever they may make of the Reasons of them, will nevertheless,
In which Sense perhaps it is, that Christ is said to be the Lamb slain from the Foundation of the World, Heb. 9.25, 26. the Apostle intimates to us, that if this Sacrifice which was offer'd in the last Ages of the World, had not been available in former Ages, Christ must have often suffer'd since the Foundation of the World:
In which Sense perhaps it is, that christ is said to be the Lamb slave from the Foundation of the World, Hebrew 9.25, 26. the Apostle intimates to us, that if this Sacrifice which was offered in the last Ages of the World, had not been available in former Ages, christ must have often suffered since the Foundation of the World:
it being rather an Argument of Wisdom and Goodness, than of the want of either, to defer Things to that time, in which they are most likely to have their effect.
it being rather an Argument of Wisdom and goodness, than of the want of either, to defer Things to that time, in which they Are most likely to have their Effect.
All the while our Saviour's Coming was delay'd God's Providence was disposing things for it, and training up Mankind for the entertaining of this great Blessing.
All the while our Saviour's Coming was delayed God's Providence was disposing things for it, and training up Mankind for the entertaining of this great Blessing.
The Jewish Religion was always very burdensom, but much more so, towards the Expiration of the Jewish State, partly by the Intolerable Multitude of external Observances, which were daily multiplied upon them, under Pretence of Traditions from their Fathers;
The Jewish Religion was always very burdensome, but much more so, towards the Expiration of the Jewish State, partly by the Intolerable Multitude of external Observances, which were daily multiplied upon them, under Pretence of Traditions from their Father's;
Besides that their Philosophy had this Effect upon Men, to refine their Reason, and in a good Degree to detect the Follies of the Heathen Idolatry and Superstition.
Beside that their Philosophy had this Effect upon Men, to refine their Reason, and in a good Degree to detect the Follies of the Heathen Idolatry and Superstition.
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And by the long and frequent Correspondence of the several Parts of that Empire one with another, the ways of Travel and Passage from one Country to another were more ready and open.
And by the long and frequent Correspondence of the several Parts of that Empire one with Another, the ways of Travel and Passage from one Country to Another were more ready and open.
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And it was very agreeable to the Goodness and Wisdom of the Divine Providence, that the bravest and most virtuous People in the World (infinitely beyond either the Persians or Grecians ) should be chosen by God,
And it was very agreeable to the goodness and Wisdom of the Divine Providence, that the Bravest and most virtuous People in the World (infinitely beyond either the Persians or Greeks) should be chosen by God,
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Thirdly, It is objected, That we have not now sufficient Evidence of the Truth of Christianity, the main Arguments for it relying upon matters of Fact, of which at this Distance, we have not,
Thirdly, It is objected, That we have not now sufficient Evidence of the Truth of Christianity, the main Arguments for it relying upon matters of Fact, of which At this Distance, we have not,
and innumerable other Things which I might instance in, that were done before our Saviour's Time, are firmly believed without any manner of Doubt and Scruple by Mankind, notwithstanding they were done so long ago.
and innumerable other Things which I might instance in, that were done before our Saviour's Time, Are firmly believed without any manner of Doubt and Scruple by Mankind, notwithstanding they were done so long ago.
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and gain Entertainment for it, in most parts of the then known World. Now these matters of Fact have the same Testimony of Histories, wrote in those Times,
and gain Entertainment for it, in most parts of the then known World. Now these matters of Fact have the same Testimony of Histories, wrote in those Times,
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and conveyed down to us, by as general and uncontroled a Tradition, as the Conquests of Alexander, and Julius Caesar. So that if we do not afford equal Belief to them, it is a sign that we have some Prejudice or Interest against the one, more than against the other,
and conveyed down to us, by as general and uncontrolled a Tradition, as the Conquests of Alexander, and Julius Caesar. So that if we do not afford equal Belief to them, it is a Signen that we have Some Prejudice or Interest against the one, more than against the other,
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because that which depended upon it, was of far greater Concernment to the World, and consequently Mankind were more obliged to search more narrowly into it.
Because that which depended upon it, was of Far greater Concernment to the World, and consequently Mankind were more obliged to search more narrowly into it.
For our Saviour's Life, and Death, and Resurrection, we have the Testimony of a great number of Eyewitnesses, who have wrote the History of these things.
For our Saviour's Life, and Death, and Resurrection, we have the Testimony of a great number of Eyewitnesses, who have wrote the History of these things.
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4. And besides all this, to recompence the Disadvantage which we have of those who saw the Miracles of our Saviour and his Apostles, we have the Testimonium rei, the Evidence of the Effects of these things to confirm our Belief of them;
4. And beside all this, to recompense the Disadvantage which we have of those who saw the Miracles of our Saviour and his Apostles, we have the Testimonium rei, the Evidence of the Effects of these things to confirm our Belief of them;
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We see our Saviour's Predictions of the Success of his Religion in the World, in the propagating and establishing of it, fully accomplisht, notwithstanding the fierce Opposition and Resistance that was made against it by the greatest Powers of the World.
We see our Saviour's Predictions of the Success of his Religion in the World, in the propagating and establishing of it, Fully accomplished, notwithstanding the fierce Opposition and Resistance that was made against it by the greatest Powers of the World.
for rejecting and crucifying the Son of God, and for a lasting and standing Testimony of the Truth of our Saviour's Prediction, and of the Christian Religion.
for rejecting and crucifying the Son of God, and for a lasting and standing Testimony of the Truth of our Saviour's Prediction, and of the Christian Religion.
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Now these seem to be very hard Terms, to forego all the present Pleasures and Injoyments of this Life, in hopes of a future Happiness which we are less assur'd of. To this I answer,
Now these seem to be very hard Terms, to forego all the present Pleasures and Enjoyments of this Life, in hope's of a future Happiness which we Are less assured of. To this I answer,
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2. The Restraints which Christianity lays upon Men, are in the judgment of Mankind so far from being an Objection against it, that they are highly to the Commendation of it.
2. The Restraints which Christianity lays upon Men, Are in the judgement of Mankind so Far from being an Objection against it, that they Are highly to the Commendation of it.
than to indulge and allow Men in any Vice contrary to these? It shews Men are glad to make any thing an Objection against Christianity when they lay hold of that, which,
than to indulge and allow Men in any Vice contrary to these? It shows Men Are glad to make any thing an Objection against Christianity when they lay hold of that, which,
and a regard to our own Advantage, which the Necessity and Conveniency of the Things themselves, without any Consideration of Religion, would in most Cases urge us to.
and a regard to our own Advantage, which the Necessity and Conveniency of the Things themselves, without any Consideration of Religion, would in most Cases urge us to.
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nay very seldom in comparison, if all things be consider'd, it cannot be thought unreasonable, both because Religion offers to us, in Consideration of our present Sufferings, a Happiness unspeakably greater than that which we forego for the sake of Religion;
nay very seldom in comparison, if all things be considered, it cannot be Thought unreasonable, both Because Religion offers to us, in Consideration of our present Sufferings, a Happiness unspeakably greater than that which we forego for the sake of Religion;
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and if they suffer chearfully, and with Joy, as most of the Martyrs did, it is a plain Evidence that God affords them extraordinary Support in their Sufferings;
and if they suffer cheerfully, and with Joy, as most of the Martyrs did, it is a plain Evidence that God affords them extraordinary Support in their Sufferings;
Fifthly, It is objected, That the Christian Religion is apt to dispirit Men, and to break the Courage and Vigor of their Minds, by the Precepts of Patience,
Fifthly, It is objected, That the Christian Religion is apt to dispirit Men, and to break the Courage and Vigor of their Minds, by the Precepts of Patience,
and a deep insight into the Tempers of Men, and the Affairs of the World. It is said to be particularly insisted upon by Machiavel, and very likely it may;
and a deep insight into the Tempers of Men, and the Affairs of the World. It is said to be particularly insisted upon by Machiavel, and very likely it may;
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and (which seems very much to contradict the other) he says in the first Book of his Discourses upon Livy, (Ch. 11.) That the Greatness and Success of Rome is chiefly to be ascribed to their Piety and Religion;
and (which seems very much to contradict the other) he Says in the First Book of his Discourses upon Livy, (Christ 11.) That the Greatness and Success of Room is chiefly to be ascribed to their Piety and Religion;
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And particularly he commends the Samnites, who betook themselves to Religion, as their last and best Remedy to make Men couragious, nothing being more apt to raise Men's Spirits than Religion. But howsoever this Objection be.
And particularly he commends the Samnites, who betook themselves to Religion, as their last and best Remedy to make Men courageous, nothing being more apt to raise Men's Spirits than Religion. But howsoever this Objection be.
It teacheth Men upon the best and most rational Grounds to despise Dangers, yea and Death it self, the greatest and most formidable Evil in this World;
It Teaches Men upon the best and most rational Grounds to despise Dangers, yea and Death it self, the greatest and most formidable Evil in this World;
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for what need he fear any thing in this World, who fears not Death, after which there is nothing in this World to be feared? And this the Christian Religion does, by giving Men the assurance of another Life,
for what need he Fear any thing in this World, who fears not Death, After which there is nothing in this World to be feared? And this the Christian Religion does, by giving Men the assurance of Another Life,
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and a Happiness infinitely greater than any is to be enjoyed in this World. And in order to the securing of this Happiness, it teacheth Men to be holy,
and a Happiness infinitely greater than any is to be enjoyed in this World. And in order to the securing of this Happiness, it Teaches Men to be holy,
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and just, and to exercise a good Conscience both toward God and Man, which is the only way to free a Man from all inward and tormenting Fears of what may happen to him after Death.
and just, and to exercise a good Conscience both towards God and Man, which is the only Way to free a Man from all inward and tormenting Fears of what may happen to him After Death.
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But this happens but to a very few, as the Poet tells us in the Person of an Epicurean. Felix qui potuit rerum cognoscere causas, Atque metus omnes & inexorabile fatum Subjecit pedibus, strepitum { que } Acherontis avari.
But this happens but to a very few, as the Poet tells us in the Person of an Epicurean. Felix qui Potuit rerum cognoscere causas, Atque metus omnes & inexorabile fatum Subjecit pedibus, strepitum { que } Acherontis avari.
it remains, that nothing but Religion can generally give Men Courage against Death. And this the Christian Religion does eminently to those who live according to it;
it remains, that nothing but Religion can generally give Men Courage against Death. And this the Christian Religion does eminently to those who live according to it;
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even the Heathens themselves being Judges? The Religion of Mahomet seems to be contrived to inspire Men with Fierceness and Desperateness of Resolution,
even the heathens themselves being Judges? The Religion of Mahomet seems to be contrived to inspire Men with Fierceness and Desperateness of Resolution,
and have given greater Instances of Resolution and Courage, than the Turks have done. So that I wonder upon what Grounds this Objection hath been taken up against Christianity,
and have given greater Instances of Resolution and Courage, than the Turks have done. So that I wonder upon what Grounds this Objection hath been taken up against Christianity,
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And surely the best way to know what Effect any Religion is likely to have upon the Minds of Men, is to consider what Effects it hath had in the constant Experience of Mankind.
And surely the best Way to know what Effect any Religion is likely to have upon the Minds of Men, is to Consider what Effects it hath had in the constant Experience of Mankind.
And I mentioned seven, the two last of which I shall now speak to. Sixthly, It is objected, That there are many Divisions and Factions among Christians.
And I mentioned seven, the two last of which I shall now speak to. Sixthly, It is objected, That there Are many Divisions and Factions among Christians.
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1. To lessen and abate the Force of this Objection, it is to be consider'd, that a very great part of the Divisions that are among those that are call'd Christians, are about things that do not concern the Essentials of Christianity,
1. To lessen and abate the Force of this Objection, it is to be considered, that a very great part of the Divisions that Are among those that Are called Christians, Are about things that do not concern the Essentials of Christianity,
and therefore they are no Argument that Christianity is not true, because they bring no Suspicion of Doubt and Uncertainty upon the Fundamentals of Christianity, which all agree in,
and Therefore they Are no Argument that Christianity is not true, Because they bring no Suspicion of Doubt and Uncertainty upon the Fundamentals of Christianity, which all agree in,
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'Tis true indeed they are very undecent, and contrary to the Nature and Precepts of the Christian Religion, which above any Religion in the World, does strictly require Love and Unity.
It's true indeed they Are very undecent, and contrary to the Nature and Precepts of the Christian Religion, which above any Religion in the World, does strictly require Love and Unity.
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as call the Truth of Christianity in question, for the differences that are among Christians. Nay, a Man might every whit as well except against Laws and Government;
as call the Truth of Christianity in question, for the differences that Are among Christians. Nay, a Man might every whit as well except against Laws and Government;
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3. The Divisions of Christians are so far from being an Argument against Christianity, that on the contrary, they are an Argument that Men should embrace Christianity more heartily,
3. The Divisions of Christians Are so Far from being an Argument against Christianity, that on the contrary, they Are an Argument that Men should embrace Christianity more heartily,
If Men seriously consider'd, and truly understood what they do, when they divide the Church of Christ upon little Scruples and Pretences, they would hardly be able to think themselves Christians,
If Men seriously considered, and truly understood what they do, when they divide the Church of christ upon little Scruples and Pretences, they would hardly be able to think themselves Christians,
and if Men will not, Christian Religion is not to be blamed for it, but those that act so contrary to the plain Precepts and Directions of it. I proceed to the
and if Men will not, Christian Religion is not to be blamed for it, but those that act so contrary to the plain Precepts and Directions of it. I proceed to the
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The Natural Tendency of it is to reform and save Men, and the wrath of God is therein revealed against all Ʋngodliness and Ʋnrighteousness of Men, however they may detain the Truths of God in Ʋnrighteousness, and not suffer them to have their due and proper Influence upon their Hearts and Lives.
The Natural Tendency of it is to reform and save Men, and the wrath of God is therein revealed against all Ʋngodliness and Ʋnrighteousness of Men, however they may detain the Truths of God in Ʋnrighteousness, and not suffer them to have their due and proper Influence upon their Hearts and Lives.
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What Reformation Christianity at first wrought in the Manners of Men, we have clear and full Testimony, from what the Apostles wrote concerning the several Churches which they planted in several Parts of the World.
What Reformation Christianity At First wrought in the Manners of Men, we have clear and full Testimony, from what the Apostles wrote Concerning the several Churches which they planted in several Parts of the World.
What hearty Unity und Affection there was among Christians, even to that Degree, as to make Men bring in their private Estates and Possessions for the common Support of their Brethren, we may read in the History of the Acts of the Apostles.
What hearty Unity and Affection there was among Christians, even to that Degree, as to make Men bring in their private Estates and Possessions for the Common Support of their Brothers, we may read in the History of the Acts of the Apostles.
and yet we see by St. Paul, what a strange Reformation the Christian Religion made in the Lives and Manners of many of them: 1 Cor 6.9, 10, 11. Be not deceived; neither fornicators,
and yet we see by Saint Paul, what a strange Reformation the Christian Religion made in the Lives and Manners of many of them: 1 Cor 6.9, 10, 11. Be not deceived; neither fornicators,
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nor adulterers, nor idolaters, nor effeminate, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the Kingdom of God.
nor Adulterers, nor Idolaters, nor effeminate, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the Kingdom of God.
The Apostle instanceth in Crimes and Vices of the first Rate, from which yet he tells us many were cleansed and purified by the Name of the Lord Jesus, and the Spirit of God ;
The Apostle Instanceth in Crimes and Vices of the First Rate, from which yet he tells us many were cleansed and purified by the Name of the Lord jesus, and the Spirit of God;
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After the Apostles, the Ancient Fathers, in their Apologies for Christianity, give us a large Account of the great Power and Efficacy of the Christian Doctrine upon the Lives and Manners of Men.
After the Apostles, the Ancient Father's, in their Apologies for Christianity, give us a large Account of the great Power and Efficacy of the Christian Doctrine upon the Lives and Manners of Men.
And these Testimonies are so much the stronger, because they are Publick Appeals to our Adversaries, which it is not likely they who were so persecuted and hated as the Christians were, would have had the Confidence to have made,
And these Testimonies Are so much the Stronger, Because they Are Public Appeals to our Adversaries, which it is not likely they who were so persecuted and hated as the Christians were, would have had the Confidence to have made,
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if they had not been notoriously true, even their Enemies themselves being Judges. And that they were so, we have the Confession of the Heathen themselves.
if they had not been notoriously true, even their Enemies themselves being Judges. And that they were so, we have the Confessi of the Heathen themselves.
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I shall produce two remarkable Testimonies to this Purpose, and one of them from the Pen of one of the bitterest Enemies that the Christian Religion ever had.
I shall produce two remarkable Testimonies to this Purpose, and one of them from the Pen of one of the Bitterest Enemies that the Christian Religion ever had.
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Pliny, in his Epistle to Trajan the Emperor, gives him an Account, That having examined the Christians, setting aside the Superstition of their way, he could find no Fault;
pliny, in his Epistle to Trajan the Emperor, gives him an Account, That having examined the Christians, setting aside the Superstition of their Way, he could find no Fault;
Because (says he) the Galileans taking advantage of our Neglect in this kind, have very much strengthned their Impiety (for so he calls their Religion) by being very intent upon these Offices,
Because (Says he) the Galileans taking advantage of our Neglect in this kind, have very much strengthened their Impiety (for so he calls their Religion) by being very intent upon these Offices,
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And in his 49th Epist. to Arsacius the High-Priest of Galatia, he recommends to him, among other Means for the Advancement of Paganism, the building of Hospitals,
And in his 49th Epistle to Arsacius the High-Priest of Galatia, he recommends to him, among other Means for the Advancement of Paganism, the building of Hospitals,
Nothing but the force of Truth could have extorted so full an Acknowledgment of the great Humanity and Charity of the Christians, from so bitter an Enemy of our Religion as Julian was.
Nothing but the force of Truth could have extorted so full an Acknowledgment of the great Humanity and Charity of the Christians, from so bitter an Enemy of our Religion as Julian was.
yet it is not so extremely to be wonder'd at, if Christianity, in the space of Sixteen Hundred Years, hath abated much of its first Strength and Vigor.
yet it is not so extremely to be wondered At, if Christianity, in the Molle of Sixteen Hundred years, hath abated much of its First Strength and Vigor.
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Especially considering, that there were several Circumstances, that gave Christianity mighty Advantages at first, especially the miraculous Powers which did accompany the first Publication of the Gospel;
Especially considering, that there were several circumstances, that gave Christianity mighty Advantages At First, especially the miraculous Powers which did accompany the First Publication of the Gospel;
The persecuted and suffering State that Christians were generally in, which made those who embraced the Profession, to be generally serious and in good earnest in it,
The persecuted and suffering State that Christians were generally in, which made those who embraced the Profession, to be generally serious and in good earnest in it,
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and by denying all for Christ, were free from Covetousness and Ambition, the great roots of all Evil, the Church of Christ, though she was black, yet she was comely,
and by denying all for christ, were free from Covetousness and Ambition, the great roots of all Evil, the Church of christ, though she was black, yet she was comely,
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and the Prosperity of it does as naturally allure and draw in Hypocrites. Besides that even the best of Men are more corrupted by Prosperity, than Affliction.
and the Prosperity of it does as naturally allure and draw in Hypocrites. Beside that even the best of Men Are more corrupted by Prosperity, than Affliction.
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and after he had given the World a sufficient Experiment of the Power and Efficacy of the Christian Religion, in maintaining and propagating it self in despite of all the Violence and Opposition of the World, sufficient for ever to give Reputation to it;
and After he had given the World a sufficient Experiment of the Power and Efficacy of the Christian Religion, in maintaining and propagating it self in despite of all the Violence and Opposition of the World, sufficient for ever to give Reputation to it;
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I have insisted the longer upon this, that Men may see what Effects Christianity hath had upon the Lives of Men, by which we may see the proper Nature and Efficacy of it;
I have insisted the longer upon this, that Men may see what Effects Christianity hath had upon the Lives of Men, by which we may see the proper Nature and Efficacy of it;
and Barbarousness, and Cruelty, and some other enormous Vices, yea and as to the exemplary Piety and Virtue of great Numbers of particular Persons of several Nations, there is no Comparison between the general State of Christendom, and the Pagan and Mahometan parts of the World.
and Barbarousness, and Cruelty, and Some other enormous Vices, yea and as to the exemplary Piety and Virtue of great Numbers of particular Persons of several nations, there is no Comparison between the general State of Christendom, and the Pagan and Mahometan parts of the World.
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Next to Christianity, and the Law of Moses, (which was confined to one Nation) Philosophy was the most likely Instrument to reform Mankind that hath been in the World;
Next to Christianity, and the Law of Moses, (which was confined to one nation) Philosophy was the most likely Instrument to reform Mankind that hath been in the World;
But upon the generality of Mankind it did very little in either of these Respects, especially as to the rectifying of the absurd and impious Opinions of the People concerning God,
But upon the generality of Mankind it did very little in either of these Respects, especially as to the rectifying of the absurd and impious Opinions of the People Concerning God,
Though we must confess, to the Eternal Reproach of the Christian Religion, that the Western Church hath degenerated so far, that it seems to be in a great Measure relaps'd into the Ignorance and Superstition of Paganism;
Though we must confess, to the Eternal Reproach of the Christian Religion, that the Western Church hath degenerated so Far, that it seems to be in a great Measure relapsed into the Ignorance and Superstition of Paganism;
So that you see that there are still very considerable Effects of the Christian Religion in the World, yea and I doubt not but in those places where it is most corrupted and degenerated;
So that you see that there Are still very considerable Effects of the Christian Religion in the World, yea and I doubt not but in those places where it is most corrupted and degenerated;
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because they still retain the essential Doctrines of Christianity, which have not quite lost their Force, notwithstanding the many Errors and Corruptions that are mixt with them.
Because they still retain the essential Doctrines of Christianity, which have not quite lost their Force, notwithstanding the many Errors and Corruptions that Are mixed with them.
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And as God knows, and every Man sees it, that the generality of Christians are very bad, notwithstanding all the Influence of that excellent Religion which they profess;
And as God knows, and every Man sees it, that the generality of Christians Are very bad, notwithstanding all the Influence of that excellent Religion which they profess;
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And those that are bad have this Advantage by their Religion, that it is in its Nature apt to reduce and recover Men from a wicked Course, and sometimes does:
And those that Are bad have this Advantage by their Religion, that it is in its Nature apt to reduce and recover Men from a wicked Course, and sometime does:
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Whereas the case of those Persons would have been desperate, were it not for those Principles of Religion which were implanted in them by Christian Education,
Whereas the case of those Persons would have been desperate, were it not for those Principles of Religion which were implanted in them by Christian Education,
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for the Corruption of the best Things is the worst, and those who have resisted so great a Light as that of the Gospel is, are like to prove the most desperately wicked of all other.
for the Corruption of the best Things is the worst, and those who have resisted so great a Light as that of the Gospel is, Are like to prove the most desperately wicked of all other.
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and conclude from the Inconveniencies of abused Liberty, that the best State of things would be, that the generality of Mankind should be all Slaves to a few,
and conclude from the Inconveniences of abused Liberty, that the best State of things would be, that the generality of Mankind should be all Slaves to a few,
it persuades Men to the Obedience of these Precepts, by the Promises of Eternal Happiness, and the Threatnings of Eternal Misery in case of obstinate Disobedience;
it persuades Men to the obedience of these Precepts, by the Promises of Eternal Happiness, and the Threatenings of Eternal Misery in case of obstinate Disobedience;
After all, Men may disobey these Precepts, and not be persuaded by these Arguments, may not make use of this Grace which God offers, may quench and resist the Holy Ghost, and reject the Counsel of God against themselves.
After all, Men may disobey these Precepts, and not be persuaded by these Arguments, may not make use of this Grace which God offers, may quench and resist the Holy Ghost, and reject the Counsel of God against themselves.
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And the Case being thus, it is no wonder, if the Temptations of this present World prevail upon the vicious Inclinations of Men against their Duty, and their true Interest;
And the Case being thus, it is no wonder, if the Temptations of this present World prevail upon the vicious Inclinations of Men against their Duty, and their true Interest;
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and Virtue, and Patience, and Self-denial of the Primitive Christians, as the Doctrine of God our Saviour hath done, which teacheth Men to deny Ʋngodliness and worldly Lusts,
and Virtue, and Patience, and Self-denial of the Primitive Christians, as the Doctrine of God our Saviour hath done, which Teaches Men to deny Ʋngodliness and worldly Lustiest,
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and to live soberly, and righteously, and godly in this present World, in contemplation of the blessed hope and the glorious appearance of the great God, and our Saviour Jesus Christ;
and to live soberly, and righteously, and godly in this present World, in contemplation of the blessed hope and the glorious appearance of the great God, and our Saviour jesus christ;
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and a great Obstacle to the spreading of it in the World, and a real Objection against it to prejudiced Persons, with whom it doth justly bring into doubt the Goodness and Efficacy of the Institution it self, to see how little Effect it hath upon the Hearts and Lives of Men.
and a great Obstacle to the spreading of it in the World, and a real Objection against it to prejudiced Persons, with whom it does justly bring into doubt the goodness and Efficacy of the Institution it self, to see how little Effect it hath upon the Hearts and Lives of Men.
but if it be so, why do not the Professors of this excellent Religion shew the Force and Virtue of it in their Lives? And though I have sufficiently shewn, that this is not enough to overthrow the Truth,
but if it be so, why do not the Professors of this excellent Religion show the Force and Virtue of it in their Lives? And though I have sufficiently shown, that this is not enough to overthrow the Truth,
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Who that looks upon the Manners of the present Age, could believe, if he did not know it, that the holy and pure Doctrine of the Christian Religion, had ever been so much as heard, much less pretended to be entertained and believed among us? Nay among those who seem to make a more serious Profession of Religion,
Who that looks upon the Manners of the present Age, could believe, if he did not know it, that the holy and pure Doctrine of the Christian Religion, had ever been so much as herd, much less pretended to be entertained and believed among us? Nay among those who seem to make a more serious Profession of Religion,
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who would believe that the great Instrument of these Mens Religion, I mean the Holy Bible, by which they profess to regulate and govern their Lives, were full of plain and strict Precepts of Love and Kindness, of Charity and Peace,
who would believe that the great Instrument of these Men's Religion, I mean the Holy bible, by which they profess to regulate and govern their Lives, were full of plain and strict Precepts of Love and Kindness, of Charity and Peace,
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and Revenge, and evil speaking, and rash and uncharitable Censures, and tell us so plainly that the Christian Religion obligeth Men to put off all these ;
and Revenge, and evil speaking, and rash and uncharitable Censures, and tell us so plainly that the Christian Religion obliges Men to put off all these;
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Nay we have just cause to fear, that if God do not raise up some great and eminent Instruments to awaken the World out of this stupid Lethargy, that Christianity will every Day decline,
Nay we have just cause to Fear, that if God do not raise up Some great and eminent Instruments to awaken the World out of this stupid Lethargy, that Christianity will every Day decline,
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And thus I have, by God's Assistance, given the best Satisfaction I could, to the most material Exceptions I have met with against our blessed Saviour and his Religion. The
And thus I have, by God's Assistance, given the best Satisfaction I could, to the most material Exceptions I have met with against our blessed Saviour and his Religion. The
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II. Thing remains briefly to be spoken to, viz. How happy a Thing it is to escape the common Prejudices which Men are apt to entertain against Religion, Blessed is he, whosoever shall not be offended in me.
II Thing remains briefly to be spoken to, viz. How happy a Thing it is to escape the Common Prejudices which Men Are apt to entertain against Religion, Blessed is he, whosoever shall not be offended in me.
and incline them to that side of the Question which is most favourable to their Lusts and Interests? How partially do Men lean to that part which makes most for their Advantage,
and incline them to that side of the Question which is most favourable to their Lustiest and Interests? How partially do Men lean to that part which makes most for their Advantage,
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Secondly, Prejudice does not only biass Men against the plainest Truths, but in Matters of greatest Concernment, in things that concern the Honour of God,
Secondly, Prejudice does not only bias Men against the Plainest Truths, but in Matters of greatest Concernment, in things that concern the Honour of God,
The Prejudices against the Doctrine of our Saviour are of another Concernment than the Prejudices which Men have against the Writers of Natural Philosophy or Eloquence,
The Prejudices against the Doctrine of our Saviour Are of Another Concernment than the Prejudices which Men have against the Writers of Natural Philosophy or Eloquence,
as the Jews did, who by opposing the Doctrine of the Gospel, and persecuting our Saviour and his Disciples, fill'd up the measure of their Sins, 'till Wrath came upon them to the uttermost.
as the jews did, who by opposing the Doctrine of the Gospel, and persecuting our Saviour and his Disciples, filled up the measure of their Sins, till Wrath Come upon them to the uttermost.
for who hath harden'd himself against God and his Truth, and prospered? The Principles of Religion are a firm and immoveable Rock, against which the more violently we dash our selves, the more miserably we shall be split and shatter'd.
for who hath hardened himself against God and his Truth, and prospered? The Principles of Religion Are a firm and immoveable Rock, against which the more violently we dash our selves, the more miserably we shall be split and shattered.
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Fourthly, There are but few in comparison, who have the Happiness to escape and overcome the common Prejudices which Men are apt to entertain against Religion.
Fourthly, There Are but few in comparison, who have the Happiness to escape and overcome the Common Prejudices which Men Are apt to entertain against Religion.
Our belief of it signifies nothing, without the Fruits and Effects of a Good Life. And if this were once resolved upon, the Difficulty of believing would cease;
Our belief of it signifies nothing, without the Fruits and Effects of a Good Life. And if this were once resolved upon, the Difficulty of believing would cease;
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Made of the seed of David, according to the Flesh, v. 3. But according to the Spirit of Holiness ; (that is, in regard of that Divine Power of the Holy Ghost, which was manifested in him, especially in his Resurrection from the Dead) he was demonstrated to be the Son of God ;
Made of the seed of David, according to the Flesh, v. 3. But according to the Spirit of Holiness; (that is, in regard of that Divine Power of the Holy Ghost, which was manifested in him, especially in his Resurrection from the Dead) he was demonstrated to be the Son of God;
As if the Apostle had said, that our Lord Jesus Christ, though according to the Frailty and Weakness of his Human Nature, he was of the Seed of David ;
As if the Apostle had said, that our Lord jesus christ, though according to the Frailty and Weakness of his Human Nature, he was of the Seed of David;
yet in respect of that Divine Power of the Holy Ghost, which manifested it self in him, especially in his Resurrection from the Dead, he was declared to be the Son of God, with Power, that is, mightily, powerfully demonstrated to be so;
yet in respect of that Divine Power of the Holy Ghost, which manifested it self in him, especially in his Resurrection from the Dead, he was declared to be the Son of God, with Power, that is, mightily, powerfully demonstrated to be so;
First, Upon what Account Christ, as Man, is said to be the Son of God. And for our right Apprehension of this Matter, it is very well worthy our Observation, that Christ,
First, Upon what Account christ, as Man, is said to be the Son of God. And for our right Apprehension of this Matter, it is very well worthy our Observation, that christ,
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as Man, is no where in Scripture said to be the Son of God, but with relation to the Divine Power of the Holy Ghost, some way or other eminently manifested in him;
as Man, is no where in Scripture said to be the Son of God, but with Relation to the Divine Power of the Holy Ghost, Some Way or other eminently manifested in him;
so Christ, as Man, is said to be the Son of God, because he had Life communicated to him, from the Father, by an immediate Power of the Spirit of God, or the Holy Ghost.
so christ, as Man, is said to be the Son of God, Because he had Life communicated to him, from the Father, by an immediate Power of the Spirit of God, or the Holy Ghost.
because I said I am the Son of God? If there had been no other Reason, this had been sufficient to have given him the Title of the Son of God, that he was brought into the World by the Sanctification,
Because I said I am the Son of God? If there had been no other Reason, this had been sufficient to have given him the Title of the Son of God, that he was brought into the World by the Sanctification,
2. Christ is also said in Scripture to be the Son of God, and to be declared to be so upon Account of his Resurrection from the Dead, by the Power of the Holy Ghost.
2. christ is also said in Scripture to be the Son of God, and to be declared to be so upon Account of his Resurrection from the Dead, by the Power of the Holy Ghost.
And so in other places of Scripture, Rom. 8.11. If the Spirit of him that raised up Jesus from the Dead, dwell in you: And, 1 Pet. 3.18. Being put to Death in the Flesh: but quickned by the Spirit ;
And so in other places of Scripture, Rom. 8.11. If the Spirit of him that raised up jesus from the Dead, dwell in you: And, 1 Pet. 3.18. Being put to Death in the Flesh: but quickened by the Spirit;
And therefore God thought fit to give a publick and visible demonstration of it, so as to put the matter out of all question, he declared him in a powerful manner to be his Son, by giving him a new Life after Death, by raising him from the Dead;
And Therefore God Thought fit to give a public and visible demonstration of it, so as to put the matter out of all question, he declared him in a powerful manner to be his Son, by giving him a new Life After Death, by raising him from the Dead;
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So the Scripture (which does solicitously pursue a Resemblance and Conformity between Christ and Christians) does likewise upon a twofold Account (answerable to our Saviour's Birth and Resurrection) call true Believers and Christians, the Children of God; viz. Upon Account of their Regeneration or new Birth, by the Operation of the Spirit of God;
So the Scripture (which does solicitously pursue a Resemblance and Conformity between christ and Christians) does likewise upon a twofold Account (answerable to our Saviour's Birth and Resurrection) call true Believers and Christians, the Children of God; viz. Upon Account of their Regeneration or new Birth, by the Operation of the Spirit of God;
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Upon account of our Regeneration and becoming Christians by the Power and Operation of the Holy Spirit of God upon our Minds, we are said to be the Children of God,
Upon account of our Regeneration and becoming Christians by the Power and Operation of the Holy Spirit of God upon our Minds, we Are said to be the Children of God,
And for this Reason, the Spirit of God conferred upon Christians at their Baptism, and dwelling and residing in them afterwards, is call'd the Spirit of Adoption ; Rom. 8.15. Ye have received the Spirit of Adoption, whereby you cry, Abba Father ;
And for this Reason, the Spirit of God conferred upon Christians At their Baptism, and Dwelling and residing in them afterwards, is called the Spirit of Adoption; Rom. 8.15. You have received the Spirit of Adoption, whereby you cry, Abba Father;
And Gal. 4.5, 6. Believers are said to receive the Adoption of Sons; God having sent forth the Spirit of his Son into their Hearts, crying Abba Father ;
And Gal. 4.5, 6. Believers Are said to receive the Adoption of Sons; God having sent forth the Spirit of his Son into their Hearts, crying Abba Father;
This is our final Adoption, and the Consummation of it; and therefore Rom. 8.21. this is called the glorious Liberty of the Sons of God, because by this we are for ever deliver'd from the Bondage of Corruption ;
This is our final Adoption, and the Consummation of it; and Therefore Rom. 8.21. this is called the glorious Liberty of the Sons of God, Because by this we Are for ever Delivered from the Bondage of Corruption;
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So St. John tells us, that then we shall be declared to be the Sons of God, after another manner than we are now: 1 Jo. 3.1. Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God.
So Saint John tells us, that then we shall be declared to be the Sons of God, After Another manner than we Are now: 1 John 3.1. Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God.
But the most express and remarkable Text to this Purpose, is, Luke 20.36. where good Men, after the Resurrection, are for this Reason said to be the Children of God, because they are the Children of the Resurrection.
But the most express and remarkable Text to this Purpose, is, Lycia 20.36. where good Men, After the Resurrection, Are for this Reason said to be the Children of God, Because they Are the Children of the Resurrection.
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not only because we are restored to a new Life, but because at the Resurrection, we are admitted to the full Possession of that blessed Inheritance which is purchased for us, and promised to us.
not only Because we Are restored to a new Life, but Because At the Resurrection, we Are admitted to the full Possession of that blessed Inheritance which is purchased for us, and promised to us.
And the Spirit of God which is conferred upon Believers in their Regeneration, and afterwards dwells and resides in them, is the Pledge and earnest of our final Adoption, by our Resurrection to Eternal Life;
And the Spirit of God which is conferred upon Believers in their Regeneration, and afterwards dwells and resides in them, is the Pledge and earnest of our final Adoption, by our Resurrection to Eternal Life;
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that is, the Holy Spirit of God which Christians were made Partakers of, upon their sincere Belief of the Christian Religion, is the Seal and Earnest of our Resurrection to Eternal Life;
that is, the Holy Spirit of God which Christians were made Partakers of, upon their sincere Belief of the Christian Religion, is the Seal and Earnest of our Resurrection to Eternal Life;
as the Apostle plainly tells us, in that remarkable 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.
as the Apostle plainly tells us, in that remarkable 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.
I have been the longer upon this, because it serves fully to explain to us those obscure Phrases, of the Seal, and Earnest, and first Fruits of the Spirit, which many have mistaken to import some particular and spiritual Revelation or Impression upon the Minds of good Men, assuring them of their Salvation.
I have been the longer upon this, Because it serves Fully to explain to us those Obscure Phrases, of the Seal, and Earnest, and First Fruits of the Spirit, which many have mistaken to import Some particular and spiritual Revelation or Impression upon the Minds of good Men, assuring them of their Salvation.
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and to bring forth the fruits of the Spirit, is a Pledge and Earnest to us, of a blessed Resurrection to eternal Life by the Power of the Spirit of God which now dwells in us,
and to bring forth the fruits of the Spirit, is a Pledge and Earnest to us, of a blessed Resurrection to Eternal Life by the Power of the Spirit of God which now dwells in us,
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Second Thing I propounded to speak to, for the clearing of these words, namely, in what Sense Christ is said to be declared, or Demonstrated to be the Son of God by his Resurrection from the dead.
Second Thing I propounded to speak to, for the clearing of these words, namely, in what Sense christ is said to be declared, or Demonstrated to be the Son of God by his Resurrection from the dead.
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And for our fuller Understanding of this, we are to consider these two Things. (1.) What the Apprehensions and Expectations of the Jews were concerning the Messias. And,
And for our fuller Understanding of this, we Are to Consider these two Things. (1.) What the Apprehensions and Expectations of the jews were Concerning the Messias. And,
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and therefore that our Saviour, by affirming himself to be the Messias, did call himself the Son of God, and the King of Israel; John 1.41. Andrew tells his Brother Simon, We have found the Messias.
and Therefore that our Saviour, by affirming himself to be the Messias, did call himself the Son of God, and the King of Israel; John 1.41. Andrew tells his Brother Simon, We have found the Messias.
Rabbi, thou art the Son of God, thou art the King of Israel. John 6.69. Peter declares his Belief that he was the Christ, or the Messias, in these Words, We believe and are sure that thou art the Son of the living God.
Rabbi, thou art the Son of God, thou art the King of Israel. John 6.69. Peter declares his Belief that he was the christ, or the Messias, in these Words, We believe and Are sure that thou art the Son of the living God.
compared with Pilate 's Question, Art thou the King of the Jews ? And when he was upon the Cross, some reviled him under the Notion of the Son of God, Matth. 27.40. If thou be the Son of God, come down from the Cross :
compared with Pilate is Question, Art thou the King of the jews? And when he was upon the Cross, Some reviled him under the Notion of the Son of God, Matthew 27.40. If thou be the Son of God, come down from the Cross:
From all which it is plain that the Jews expected and believed, that the true Messias was to be the Son of God, and the King of Israel; and whoever was not so, was a Deceiver and Impostor.
From all which it is plain that the jews expected and believed, that the true Messias was to be the Son of God, and the King of Israel; and whoever was not so, was a Deceiver and Impostor.
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But our Saviour affirmed himself to be true Messias, and the Son of God. Now God by raising him from the dead, did abundantly vindicate him to the World, from all suspicion of Imposture;
But our Saviour affirmed himself to be true Messias, and the Son of God. Now God by raising him from the dead, did abundantly vindicate him to the World, from all suspicion of Imposture;
and they were mainly these two, That by giving himself out to be the Messias, he made himself King of Israel, and the Son of God. Of the first of these, they accused him to Pilate ;
and they were mainly these two, That by giving himself out to be the Messias, he made himself King of Israel, and the Son of God. Of the First of these, they accused him to Pilate;
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Matth. 26.65, 66. Then the High-Priest rent his Cloaths, and said, He hath spoken Blasphemy; what further need have we of witness? Behold, now ye have heard his Blasphemy.
Matthew 26.65, 66. Then the High-Priest rend his Clothes, and said, He hath spoken Blasphemy; what further need have we of witness? Behold, now you have herd his Blasphemy.
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And when Pilate told them, that he found no Fault in him, they still instance in this as his Crime, John 19.7. We have a Law, and by our Law he ought to die, because he made himself the Son of God.
And when Pilate told them, that he found no Fault in him, they still instance in this as his Crime, John 19.7. We have a Law, and by our Law he ought to die, Because he made himself the Son of God.
and that he did not vainly arrogate to himself to be the Messias and the Son of God. God by raising him from the dead, by the Power of the Holy Ghost, gave a mighty Demonstration to him, that he was the Son of God. For which Reason he is said by the Apostle, 1 Tim. 3.16.
and that he did not vainly arrogate to himself to be the Messias and the Son of God. God by raising him from the dead, by the Power of the Holy Ghost, gave a mighty Demonstration to him, that he was the Son of God. For which Reason he is said by the Apostle, 1 Tim. 3.16.
hence it is that St. Paul tells us, that the belief of this one Article of Christ's Resurrection, is sufficient to a Man's Salvation, Rom. 10.9. If thou shalt confess with thy Mouth the Lord Jesus, and shalt believe in thy Heart, that God hath raised him from the dead, thou shalt be saved.
hence it is that Saint Paul tells us, that the belief of this one Article of Christ's Resurrection, is sufficient to a Man's Salvation, Rom. 10.9. If thou shalt confess with thy Mouth the Lord jesus, and shalt believe in thy Heart, that God hath raised him from the dead, thou shalt be saved.
That God raised him from the dead, after he was condemned and put to Death for calling himself the Son of God, is a demonstration that he really was the Son of God ;
That God raised him from the dead, After he was condemned and put to Death for calling himself the Son of God, is a demonstration that he really was the Son of God;
1 st. To confirm and establish our Minds in the belief of the Christian Religion, of which the Resurrection of Christ from the dead is so great a Confirmation.
1 Saint. To confirm and establish our Minds in the belief of the Christian Religion, of which the Resurrection of christ from the dead is so great a Confirmation.
for he who believes that God raised him from the dead, after he was put to death for calling himself the Son of God, cannot but believe him to be the Son of God ;
for he who believes that God raised him from the dead, After he was put to death for calling himself the Son of God, cannot but believe him to be the Son of God;
Were but men convinced of this great and obvious Truth, that there is an infinite difference between Time and Eternity, between a few days and everlasting Ages;
Were but men convinced of this great and obvious Truth, that there is an infinite difference between Time and Eternity, between a few days and everlasting Ages;
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but notwithstanding all the present delights and allurements of Sense, we should be strongly intent upon the concernments of another World, and almost wholly taken up with the thoughts of the vast Eternity which we are ready to enter into.
but notwithstanding all the present delights and allurements of Sense, we should be strongly intent upon the concernments of Another World, and almost wholly taken up with the thoughts of the vast Eternity which we Are ready to enter into.
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For what is there in this World, this vast and howling Wilderness, this rude and barbarous Country which we are but to pass through, which should detain and entangle our Affections,
For what is there in this World, this vast and howling Wilderness, this rude and barbarous Country which we Are but to pass through, which should detain and entangle our Affections,
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and take off our Thoughts from our Everlasting Habitation, from that better, and that heavenly Country, where we hope to live and to be happy for ever?
and take off our Thoughts from our Everlasting Habitation, from that better, and that heavenly Country, where we hope to live and to be happy for ever?
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because the Blessedness which we expect will so abundantly recompence and outweigh our present Sufferings. So the Apostle assures us, Rom. 8.18. We know that the sufferings of this present time are not worthy to be compared with the Glory that shall be revealed in us.
Because the Blessedness which we expect will so abundantly recompense and outweigh our present Sufferings. So the Apostle assures us, Rom. 8.18. We know that the sufferings of this present time Are not worthy to be compared with the Glory that shall be revealed in us.
So the same Apostle tells us, 2 Cor. 4.17, 18. Our light Afflictions which are but for a moment, work for us a far more exceeding and Eternal weight of Glory;
So the same Apostle tells us, 2 Cor. 4.17, 18. Our Light Afflictions which Are but for a moment, work for us a Far more exceeding and Eternal weight of Glory;
What greater Encouragement can we have than this, That all the good which we do in this World will accompany us into the other? That when we rest from our labours, our works will follow us? That when we shall be stript of other things,
What greater Encouragement can we have than this, That all the good which we do in this World will accompany us into the other? That when we rest from our labours, our works will follow us? That when we shall be stripped of other things,
and parted from them, these will still remain with us, and bear us company? Our Riches and Honours, our sensual Pleasures and Enjoyments will all take their leave of us, when we leave this World;
and parted from them, these will still remain with us, and bear us company? Our Riches and Honours, our sensual Pleasures and Enjoyments will all take their leave of us, when we leave this World;
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Let us then do all the good we can, while we have opportunity, and serve God with all our might, knowing that no good action that we do shall be lost and fall to the ground, that every Grace and Virtue that we exercise in this life,
Let us then do all the good we can, while we have opportunity, and serve God with all our might, knowing that no good actium that we do shall be lost and fallen to the ground, that every Grace and Virtue that we exercise in this life,
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How should this inspire us with Resolution and Zeal and Industry in the Service of God, to have such a Reward continually in our Eye? how should it tempt us to our Duty, to have a Crown and a Kingdom offered to us, Joys unspeakable and full of Glory, such things as Eye hath not seen,
How should this inspire us with Resolution and Zeal and Industry in the Service of God, to have such a Reward continually in our Eye? how should it tempt us to our Duty, to have a Crown and a Kingdom offered to us, Joys unspeakable and full of Glory, such things as Eye hath not seen,
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and of the fallibility of Oral Tradition ▪ for St. Jerom more than once expresly tells us, that in his time (which was about 400 years after Christ) the Church of Rome did not receive this Epistle for Canonical:
and of the fallibility of Oral Tradition ▪ for Saint Jerome more than once expressly tells us, that in his time (which was about 400 Years After christ) the Church of Room did not receive this Epistle for Canonical:
for Bellarmine himself confesseth (and if he had not confessed it, it is nevertheless true and certain) that the Church cannot make a Book Canonical, which was not so before;
for Bellarmine himself Confesses (and if he had not confessed it, it is nevertheless true and certain) that the Church cannot make a Book Canonical, which was not so before;
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so that let them chuse which part they will, it is evident, beyond all denial, that the Church of Rome hath actually erred in her Judgment concerning the Authority of this Book;
so that let them choose which part they will, it is evident, beyond all denial, that the Church of Room hath actually erred in her Judgement Concerning the authority of this Book;
For if that be Infallible in delivering down to us the Canonical Books of Scripture, it necessarily follows, that whatever Books were delivered down to us for Canonical in one Age, must have been so in all Ages;
For if that be Infallible in delivering down to us the Canonical Books of Scripture, it necessarily follows, that whatever Books were Delivered down to us for Canonical in one Age, must have been so in all Ages;
but we plainly see the contrary, from the instance of this Epistle, concerning which the Church of Rome (which pretends to be the great and faithful Preserver of Tradition) hath in several Ages deliver'd several things.
but we plainly see the contrary, from the instance of this Epistle, Concerning which the Church of Room (which pretends to be the great and faithful Preserver of Tradition) hath in several Ages Delivered several things.
towards which it will be no small advantage to consider the particular Phrases and Expressions in the Text. It is impossible for those who were once enlightned ;
towards which it will be no small advantage to Consider the particular Phrases and Expressions in the Text. It is impossible for those who were once enlightened;
and those who were baptized were called, NONLATINALPHABET, enlightned Persons, because of that Divine Illumination which was convey'd to the minds of Men by the knowledge of Christianity, the Doctrine whereof they made Profession of at their Baptism.
and those who were baptised were called,, enlightened Persons, Because of that Divine Illumination which was conveyed to the minds of Men by the knowledge of Christianity, the Doctrine whereof they made Profession of At their Baptism.
because by virtue of Baptism in expiatum pectus ac purum desuper se lumen infundit, Light is infused from above into the purified Soul. And that this Expression is so to be understood here in the Text, as also Chap. 10.32. the Syriac and Ethiopic give us good ground to believe;
Because by virtue of Baptism in expiatum pectus ac purum Desuper se lumen infundit, Light is infused from above into the purified Soul. And that this Expression is so to be understood Here in the Text, as also Chap. 10.32. the Syriac and Ethiopic give us good ground to believe;
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And at the 10 th. Chap. v. 32. which we translate, But call to remembrance the former days, in which after ye were illuminated, ye endured a great fight of afflictions ;
And At the 10 th. Chap. v. 32. which we translate, But call to remembrance the former days, in which After you were illuminated, you endured a great fight of afflictions;
that is, call to mind the former days, in which after by Baptism ye had publickly embraced the Profession of Christianity, ye were upon that account exposed to many grievous Sufferings and Persecutions.
that is, call to mind the former days, in which After by Baptism you had publicly embraced the Profession of Christianity, you were upon that account exposed to many grievous Sufferings and Persecutions.
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and what this free Gift is, he tells us in the next words, viz. Justification, or Remission of Sins, v. 16. And not as it was by one that sinned, so is the gift;
and what this free Gift is, he tells us in the next words, viz. Justification, or Remission of Sins, v. 16. And not as it was by one that sinned, so is the gift;
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and of the gift of righteousness, shall reign in life by one, Jesus Christ. Therefore as by the offence of one, judgment came upon all men to condemnation:
and of the gift of righteousness, shall Reign in life by one, jesus christ. Therefore as by the offence of one, judgement Come upon all men to condemnation:
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And that this is the true meaning of this Phrase, will I think be very plain to any one who shall but consider, that the word NONLATINALPHABET is generally in Scripture used for miraculous Powers and Operations;
And that this is the true meaning of this Phrase, will I think be very plain to any one who shall but Consider, that the word is generally in Scripture used for miraculous Powers and Operations;
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and particularly to express the miraculous Gifts of the Holy Ghost, which were bestowed upon the Apostles and first Christians; (I need not cite the particular Texts for the proof of this, they are so many and so well known;) And then if we consider farther, that the times of the Gospel, the days of the Messias, are frequently called by the Jews Seculum futurum, The Age to come.
and particularly to express the miraculous Gifts of the Holy Ghost, which were bestowed upon the Apostles and First Christians; (I need not Cite the particular Texts for the proof of this, they Are so many and so well known;) And then if we Consider farther, that the times of the Gospel, the days of the Messias, Are frequently called by the jews Seculum Future, The Age to come.
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And indeed this is the very Phrase used by the LXX concerning our Saviour, Isa. 9.6. where he is called, according to our Translation, The Everlasting Father, but according to that of the LXX NONLATINALPHABET, The Farher of the future Age.
And indeed this is the very Phrase used by the LXX Concerning our Saviour, Isaiah 9.6. where he is called, according to our translation, The Everlasting Father, but according to that of the LXX, The Farther of the future Age.
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And this very Phrase is used once more in this Epistle to the Heb. ch. 2.5. For unto the Angels hath he not put in subjection the World to come, whereof we now speak.
And this very Phrase is used once more in this Epistle to the Hebrew changed. 2.5. For unto the Angels hath he not put in subjection the World to come, whereof we now speak.
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but the dispensation of the Gospel, which he calls The World to come, or the future Age, was not committed to them, this was administred by the Son of God; Ʋnto the Angels hath he not put into subjection the World to come.
but the Dispensation of the Gospel, which he calls The World to come, or the future Age, was not committed to them, this was administered by the Son of God; Ʋnto the Angels hath he not put into subjection the World to come.
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And 'tis observable, that this Phrase is only used in this Epistle to the Hebrews, because the Jews very well understood the meaning of it, being that whereby they commonly exprest the times of the Gospel according to that ancient Tradition of the House of Elias, which distributed the duration of the World into three NONLATINALPHABET, or Ages;
And it's observable, that this Phrase is only used in this Epistle to the Hebrews, Because the jews very well understood the meaning of it, being that whereby they commonly expressed the times of the Gospel according to that ancient Tradition of the House of Elias, which distributed the duration of the World into three, or Ages;
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And to this very purpose the Prophet Joel is cited by St. Peter, Acts 2.16, 17. This is that which was spoken by the Prophet Joel, And it shall come to pass in the last days, (saith God) I will pour out of my Spirit upon all flesh;
And to this very purpose the Prophet Joel is cited by Saint Peter, Acts 2.16, 17. This is that which was spoken by the Prophet Joel, And it shall come to pass in the last days, (Says God) I will pour out of my Spirit upon all Flesh;
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and your Sons and your Daughters shall prophesie, &c. From all which it is very evident, that by tasting the powers of the World to come, is meant being partakers of the miraculous gifts of the Holy Ghost, which were poured forth in the Gospel Age, by the Jews commonly called, The World to come. If they shall fall away ;
and your Sons and your Daughters shall prophesy, etc. From all which it is very evident, that by tasting the Powers of the World to come, is meant being partakers of the miraculous Gifts of the Holy Ghost, which were poured forth in the Gospel Age, by the jews commonly called, The World to come. If they shall fallen away;
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So our Saviour, that which in one place he calls exceeding hard, viz. for a rich Man to enter into the Kingdom of Heaven, he afterwards calls impossible with Men ;
So our Saviour, that which in one place he calls exceeding hard, viz. for a rich Man to enter into the Kingdom of Heaven, he afterwards calls impossible with Men;
and so here I understand the Apostle, that those who apostatize from Christianity, after Baptism and the benefits of it, 'Tis exceeding hard to recover them again to Repentance:
and so Here I understand the Apostle, that those who apostatise from Christianity, After Baptism and the benefits of it, It's exceeding hard to recover them again to Repentance:
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This Phrase NONLATINALPHABET, to renew them again to Repentance, some understand of restoring them again to the Peace and Communion of the Church, by a course of Penance, such as was prescribed in the ancient Church to great Offenders;
This Phrase, to renew them again to Repentance, Some understand of restoring them again to the Peace and Communion of the Church, by a course of Penance, such as was prescribed in the ancient Church to great Offenders;
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and then they understand by NONLATINALPHABET, not a Natural, but a Moral Impossibility ; that which cannot be done according to the Orders and Constitutions of the Church;
and then they understand by, not a Natural, but a Moral Impossibility; that which cannot be done according to the Order and Constitutions of the Church;
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that is, the Church did refuse to admit Apostates, and some other great Offenders, as Murderers and Adulterers, to a course of Penance, in order to their Reconciliation with the Church;
that is, the Church did refuse to admit Apostates, and Some other great Offenders, as Murderers and Adulterers, to a course of Penance, in order to their Reconciliation with the Church;
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Though they were never so penitent, and shed never so many tears, yet he says they were jejunae pacis lacrimae, their tears were in vain, to reconcile them to the Peace and Communion of the Church.
Though they were never so penitent, and shed never so many tears, yet he Says they were jejunae pacis lacrimae, their tears were in vain, to reconcile them to the Peace and Communion of the Church.
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This the Apostle says was very difficult, for those who after Baptism, and the several benefits of it, did apostatize from Christianity, to be recover'd again to Repentance.
This the Apostle Says was very difficult, for those who After Baptism, and the several benefits of it, did apostatise from Christianity, to be recovered again to Repentance.
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This is spoken by way of Aggravation of the crime of Apostacy, that they who fall off from Christianity, in effect and by interpretation do crucifie the Son of God over again,
This is spoken by Way of Aggravation of the crime of Apostasy, that they who fallen off from Christianity, in Effect and by Interpretation do crucify the Son of God over again,
Thus I have endeavour'd, as briefly and clearly as I could, to explain to you the true meaning and importance of the several Phrases and Expressions in the Text;
Thus I have endeavoured, as briefly and clearly as I could, to explain to you the true meaning and importance of the several Phrases and Expressions in the Text;
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Having thus explained the words, in order to the further vindication of them, from the mistakes and misapprehensions which have been about them, I shall endeavour to make out these five things.
Having thus explained the words, in order to the further vindication of them, from the mistakes and misapprehensions which have been about them, I shall endeavour to make out these five things.
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2 dly, That the Apostle does not declare it to be absolutely impossible, but only that those who are guilty of it are recover'd to Repentance with great difficulty.
2 dly, That the Apostle does not declare it to be absolutely impossible, but only that those who Are guilty of it Are recovered to Repentance with great difficulty.
There are three things which do remarkably distingush the Sin here spoken of in the Text, from the Sin against the Holy Ghost described by our Saviour.
There Are three things which do remarkably distinguish the since Here spoken of in the Text, from the since against the Holy Ghost described by our Saviour.
So our Saviour hath told us, that all manner of Sin whatsoever that men have committed is capable of pardon, excepting only the Sin against the Holy Ghost.
So our Saviour hath told us, that all manner of since whatsoever that men have committed is capable of pardon, excepting only the since against the Holy Ghost.
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but as it is elsewhere used, for that which is extreamly difficult. Nor indeed will our Saviour's Dclaration, which I mention'd before, that all Sins whatsoever are pardonable,
but as it is elsewhere used, for that which is extremely difficult. Nor indeed will our Saviour's Dclaration, which I mentioned before, that all Sins whatsoever Are pardonable,
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Whosoever lives in the habitual practice of any Sin plainly forbidden by the Christian Law, may be said so far to have apostatized from Christianity:
Whosoever lives in the habitual practice of any since plainly forbidden by the Christian Law, may be said so Far to have apostatized from Christianity:
It pleased God, when Christianity first appeared in the World, to permit the Powers of the World to raise a vehement Persecution against the Professors of it, by reason whereof many out of base fear did apostatize from it,
It pleased God, when Christianity First appeared in the World, to permit the Powers of the World to raise a vehement Persecution against the Professors of it, by reason whereof many out of base Fear did apostatise from it,
that is, to fall from the Worship of the true God to Idolatry. And, Chap. 10.23. Let us hold fast the Profession of our Faith without wavering, not forsaking the assembling of our selves together ;
that is, to fallen from the Worship of the true God to Idolatry. And, Chap. 10.23. Let us hold fast the Profession of our Faith without wavering, not forsaking the assembling of our selves together;
And I doubt not but this is the Sin which St. John speaks of, and calls the Sin unto Death, and does not require Christians to pray for those who fall into it, with any assurance that it shall be forgiven; 1 John 5.16. There is a Sin unto Death;
And I doubt not but this is the since which Saint John speaks of, and calls the since unto Death, and does not require Christians to pray for those who fallen into it, with any assurance that it shall be forgiven; 1 John 5.16. There is a since unto Death;
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And then, v. 21. he adds this Caution, Little children keep your selves from Idols. Which sufficiently shews, what that Sin was which he was speaking of before.
And then, v. 21. he adds this Caution, Little children keep your selves from Idols. Which sufficiently shows, what that since was which he was speaking of before.
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So that this being the Sin which the Apostle design'd to caution Men against throughout this Epistle, it is very evident what falling away it is he here speaks of,
So that this being the since which the Apostle designed to caution Men against throughout this Epistle, it is very evident what falling away it is he Here speaks of,
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and so the Apostle expresseth it in this Epistle, calling it an Apostacy from the living God, a sinning wilfully after we have received the knowledge of the Truth.
and so the Apostle Expresses it in this Epistle, calling it an Apostasy from the living God, a sinning wilfully After we have received the knowledge of the Truth.
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against the greatest Obligations laid upon him by the Grace and Mercy of the Gospel; after the free Pardon of Sins, and the Grace and Assistance of God's Spirit received,
against the greatest Obligations laid upon him by the Grace and Mercy of the Gospel; After the free Pardon of Sins, and the Grace and Assistance of God's Spirit received,
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but exhort one another daily, whilst it is call'd to day, lest any of you be hardned through the deceitfulness of Sin. Or else the Reflection upon so horrid a Crime is apt to drive a Man to Despair;
but exhort one Another daily, while it is called to day, lest any of you be hardened through the deceitfulness of Sin. Or Else the Reflection upon so horrid a Crime is apt to drive a Man to Despair;
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And of this danger likewise the Apostle admonisheth, Ch. 12.15. Looking diligently, lest any man fail of the Grace of God (or as it is in the Margine, lest any Man fall from the Grace of God) lest any root of bitterness springing up trouble you ;
And of this danger likewise the Apostle Admonisheth, Christ 12.15. Looking diligently, lest any man fail of the Grace of God (or as it is in the Margin, lest any Man fallen from the Grace of God) lest any root of bitterness springing up trouble you;
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and then he compares the Case of such Persons to Esau, who, when he had renounced his Birthright, to which the Blessing was annex'd, was afterwards when he would have inherited the Blessing, rejected,
and then he compares the Case of such Persons to Esau, who, when he had renounced his Birthright, to which the Blessing was annexed, was afterwards when he would have inherited the Blessing, rejected,
3 dly, Those who are guilty of this Sin, provoke God in the highest manner to withdraw his Grace and Holy Spirit from them, by the Power and Efficacy whereof they should be brought to Repentance;
3 dly, Those who Are guilty of this since, provoke God in the highest manner to withdraw his Grace and Holy Spirit from them, by the Power and Efficacy whereof they should be brought to Repentance;
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and saves those who have done what they can to undo themselves, and mercifully puts forth his Hand to recover them who were drawing back to Perdition ;
and saves those who have done what they can to undo themselves, and mercifully puts forth his Hand to recover them who were drawing back to Perdition;
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And so likewise several of the Primitive Christians, who were at first overcome by fear to renounce their Religion, did afterwards recover themselves, and died resolute Martyrs:
And so likewise several of the Primitive Christians, who were At First overcome by Fear to renounce their Religion, did afterwards recover themselves, and died resolute Martyrs:
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And thus I have done with the five things I propounded to make out, for the clearing of this Text from the mistakes and misapprehensions which have been about it.
And thus I have done with the five things I propounded to make out, for the clearing of this Text from the mistakes and misapprehensions which have been about it.
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I shall now draw some useful Inferences from hence by way of Application, that we may see how far this doth concern our selves, and they shall be these.
I shall now draw Some useful Inferences from hence by Way of Application, that we may see how Far this does concern our selves, and they shall be these.
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On the other hand, there are others who think the Persons, here described by the Apostle, to be Hypocritical Christians, who for some base ends had entertained Christianity,
On the other hand, there Are Others who think the Persons, Here described by the Apostle, to be Hypocritical Christians, who for Some base ends had entertained Christianity,
by which if we understand Justification and Remission of Sins, and the Sanctifying Virtue of the Holy Ghost, which in all probability is the meaning of these Phrases, these are Blessings which did not belong to Hypocrites,
by which if we understand Justification and Remission of Sins, and the Sanctifying Virtue of the Holy Ghost, which in all probability is the meaning of these Phrases, these Are Blessings which did not belong to Hypocrites,
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for what should tempt Men to dissemble Christianity, when it was so dangerous a Profession? or what Worldly Ends could Men have in taking that Profession upon them, which was so directly contrary to their Worldly Interests?
for what should tempt Men to dissemble Christianity, when it was so dangerous a Profession? or what Worldly Ends could Men have in taking that Profession upon them, which was so directly contrary to their Worldly Interests?
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and that such might fall away. For we may easily imagine, that Men might be convinced of the Truth and Goodness of the Christian Doctrine, and in good earnest embrace the Profession of it,
and that such might fallen away. For we may Easily imagine, that Men might be convinced of the Truth and goodness of the Christian Doctrine, and in good earnest embrace the Profession of it,
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They were not like St. Paul, and those tried Persons whom he speaks of, Rom. 8.35, 37. Who shall separate us from the love of Christ? shall tribulation,
They were not like Saint Paul, and those tried Persons whom he speaks of, Rom. 8.35, 37. Who shall separate us from the love of christ? shall tribulation,
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nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in christ jesus our Lord.
yet there is great Reason why we should neither be secure nor confident in our selves. Not secure, because there is great danger that our Resolution may be born down one time or other by the Assaults of Temptation,
yet there is great Reason why we should neither be secure nor confident in our selves. Not secure, Because there is great danger that our Resolution may be born down one time or other by the Assaults of Temptation,
Let us then be very vigilant over our selves, and according to the Apostle's Exhortation, 2 Pet. 3.17. Seeing we know these things before, beware, lest we also being led away with the Error of the wicked, fall from our own stedfastness.
Let us then be very vigilant over our selves, and according to the Apostle's Exhortation, 2 Pet. 3.17. Seeing we know these things before, beware, lest we also being led away with the Error of the wicked, fallen from our own steadfastness.
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That which aggravated the Sin of these Persons was, that after they were once enlightned, that is, at their Baptism were instructed in the Christian Doctrine, the clearest and most perfect Revelation that ever was made of God's Will to Mankind, that after they were justified freely by God's Grace, and had received Remission of Sins,
That which aggravated the since of these Persons was, that After they were once enlightened, that is, At their Baptism were instructed in the Christian Doctrine, the Clearest and most perfect Revelation that ever was made of God's Will to Mankind, that After they were justified freely by God's Grace, and had received Remission of Sins,
So that we who sin after Baptism, after the knowledge of Christianity, and those great Blessings which the Gospel bestows on Mankind, are of all Persons in the World the most inexcusable.
So that we who since After Baptism, After the knowledge of Christianity, and those great Blessings which the Gospel bestows on Mankind, Are of all Persons in the World the most inexcusable.
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The Sins of Heathens bear no proportion to ours, because they never enjoyed those means of Knowledge, never had those Blessings conferred upon them, which Christians are partakers of;
The Sins of heathens bear no proportion to ours, Because they never enjoyed those means of Knowledge, never had those Blessings conferred upon them, which Christians Are partakers of;
so that we may apply to our selves those severe words of the Apostle in this Epistle, How shall we escape, if we neglect so great Salvation? Hear how our Saviour aggravates the Faults of Men upon this account, of the wilfulness of them,
so that we may apply to our selves those severe words of the Apostle in this Epistle, How shall we escape, if we neglect so great Salvation? Hear how our Saviour aggravates the Faults of Men upon this account, of the wilfulness of them,
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Luke 12.47, 48. The Servant which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes;
Lycia 12.47, 48. The Servant which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes;
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The Means and Mercies of the Gospel are so many Talents committed to our Trust, of the neglect whereof a severe Account will be taken at the Day of Judgment.
The Means and mercies of the Gospel Are so many Talents committed to our Trust, of the neglect whereof a severe Account will be taken At the Day of Judgement.
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They, who after they have entertained Christianity, and made some progress in it, and been in some measure reformed by it, do again relapse into any vicious course, do thereby render their Condition very dangerous.
They, who After they have entertained Christianity, and made Some progress in it, and been in Some measure reformed by it, do again relapse into any vicious course, do thereby render their Condition very dangerous.
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So St. Peter tells us, 2 Pet. 2.20, 21. 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.
So Saint Peter tells us, 2 Pet. 2.20, 21. 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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For it had been better for them, not to have known the way of righteousness, than after they have known it, to turn from the holy Commandment delivered unto them.
For it had been better for them, not to have known the Way of righteousness, than After they have known it, to turn from the holy Commandment Delivered unto them.
what vengeance shall be poured on those who offend against the Glorious Light of the Gospel? This is the Condemnation, that Light is come, &c. 3 dly, The Consideration of what hath been said is Matter of Comfort to those, who upon every Failing and Infirmity are afraid they have committed the unpardonable Sin, and that it is impossible for them to be restor'd by Repentance.
what vengeance shall be poured on those who offend against the Glorious Light of the Gospel? This is the Condemnation, that Light is come, etc. 3 dly, The Consideration of what hath been said is Matter of Comfort to those, who upon every Failing and Infirmity Are afraid they have committed the unpardonable since, and that it is impossible for them to be restored by Repentance.
and when they hear of the Sin against the Holy Ghost, and the Sin unto Death, or read this Text which I am now treating of, they presently conclude that they are guilty of these Sins,
and when they hear of the since against the Holy Ghost, and the since unto Death, or read this Text which I am now treating of, they presently conclude that they Are guilty of these Sins,
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As for the Sin unto Death, and that here spoken of in the Text, I have shewn that they are a total Apostacy from the Christian Religion, more especially to the Heathen Idolatry;
As for the since unto Death, and that Here spoken of in the Text, I have shown that they Are a total Apostasy from the Christian Religion, more especially to the Heathen Idolatry;
And though great and notorious Crimes committed by Christians, may come near to this, and it may be very hard for those who are guilty of them, to recover themselves again to Repentance;
And though great and notorious Crimes committed by Christians, may come near to this, and it may be very hard for those who Are guilty of them, to recover themselves again to Repentance;
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so that the first thing that such Persons, who are so apt to judge thus hardly of themselves, are to be convinced of (if possible) is this, that they ought rather to trust the Judgment of others concerning themselves,
so that the First thing that such Persons, who Are so apt to judge thus hardly of themselves, Are to be convinced of (if possible) is this, that they ought rather to trust the Judgement of Others Concerning themselves,
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such as deliberate Murder, Adultery, gross Fraud and Oppression, or notorious and habitual Intemperance. For what great difference is there, whether Men renounce Christianity;
such as deliberate Murder, Adultery, gross Fraud and Oppression, or notorious and habitual Intemperance. For what great difference is there, whither Men renounce Christianity;
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or professing to believe it, do in their Works deny it? Some of these Sins which I have mention'd, particularly Murder and Adultery, were ranked in the same degree with Apostacy, by the Ancient Church;
or professing to believe it, do in their Works deny it? some of these Sins which I have mentioned, particularly Murder and Adultery, were ranked in the same degree with Apostasy, by the Ancient Church;
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and so severe was the Discipline of many Churches, that Persons guilty of these Crimes, were never admitted to the Peace and Communion of the Church again, whatever Testimony, they gave of their Repentance.
and so severe was the Discipline of many Churches, that Persons guilty of these Crimes, were never admitted to the Peace and Communion of the Church again, whatever Testimony, they gave of their Repentance.
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but after such a Fall, so notorious a Contradiction to their Christian Profession, they thought it unfit afterwards that they should ever be reckon'd in the number of Christians.
but After such a Fallen, so notorious a Contradiction to their Christian Profession, they Thought it unfit afterwards that they should ever be reckoned in the number of Christians.
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5 thly. It may be useful for us upon this Occasion to reflect a liltle upon the ancient Discipline of the Church, which in some places (as I have told you) was so severe,
5 thly. It may be useful for us upon this Occasion to reflect a liltle upon the ancient Discipline of the Church, which in Some places (as I have told you) was so severe,
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but were the Ancient Discipline of the Church in any degree put in practice now, what case would the generality of Christians be in? In what Herds and Shoals would Men be driven out of the Communion of the Church? 'Tis true, the prodigious Degeneracy and Corruption of Christians hath long since broke these Bounds,
but were the Ancient Discipline of the Church in any degree put in practice now, what case would the generality of Christians be in? In what Herds and Shoals would Men be driven out of the Communion of the Church? It's true, the prodigious Degeneracy and Corruption of Christians hath long since broke these Bounds,
and upon this Consideration to be provoked to an Emulation of those Better Times, and to a Reformation of those Faults and Miscarriages, which in the best days of Christianity were reckon'd inconsistent with the Christian Profession;
and upon this Consideration to be provoked to an Emulation of those Better Times, and to a Reformation of those Faults and Miscarriages, which in the best days of Christianity were reckoned inconsistent with the Christian Profession;
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but we have too many sad Examples of those who apostatize from the Profession of the Gospel, which they have taken upon them in Baptism, to Atheism and Infidelity, to all manner of Impiety and Lewdness.
but we have too many sad Examples of those who apostatise from the Profession of the Gospel, which they have taken upon them in Baptism, to Atheism and Infidelity, to all manner of Impiety and lewdness.
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There are many who daily fall off from the Profession of the Reformed Religion, to the gross Errors and Superstitions of the Roman Church, which in many things does too nearly resemble the old Pagan Idolatry.
There Are many who daily fallen off from the Profession of the Reformed Religion, to the gross Errors and Superstitions of the Roman Church, which in many things does too nearly resemble the old Pagan Idolatry.
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And what the Apostle here says of the Apostates of his time, is proportionably true of those of our days, that they who thus fall away, it is extremely difficult to renew them again to Repentance.
And what the Apostle Here Says of the Apostates of his time, is proportionably true of those of our days, that they who thus fallen away, it is extremely difficult to renew them again to Repentance.
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upon the Excellency of whose Person, and the Efficacy of his Sacrifice for the Eternal Benefit and Salvation of Mankind, the Apostle insists so largely in this, and the following Chapters;
upon the Excellency of whose Person, and the Efficacy of his Sacrifice for the Eternal Benefit and Salvation of Mankind, the Apostle insists so largely in this, and the following Chapters;
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but the Summ of all is briefly comprehended in the Text, that our High Priest being made perfect, became the Author of eternal salvation to them that obey him.
but the Sum of all is briefly comprehended in the Text, that our High Priest being made perfect, became the Author of Eternal salvation to them that obey him.
And to this the Apostle plainly alludes, Phil. 3.12. where he says, not as though I had already attained, NONLATINALPHABET, not as if I had already taken hold of the Prize;
And to this the Apostle plainly alludes, Philip 3.12. where he Says, not as though I had already attained,, not as if I had already taken hold of the Prize;
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And the same word is likewise used Luke 13.32. concernining our Saviour's Sufferings, I do cures to day and to morrow, NONLATINALPHABET, and the third day I shall be perfected ;
And the same word is likewise used Lycia 13.32. concernining our Saviour's Sufferings, I do cures to day and to morrow,, and the third day I shall be perfected;
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NONLATINALPHABET. And thus our High Priest being made perfect in this Sense, that is, having finish'd his Course, which was accomplished in his Sufferings,
. And thus our High Priest being made perfect in this Sense, that is, having finished his Course, which was accomplished in his Sufferings,
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and this is contain'd in these words, Being made perfect, he became the Author of Eternal Salvation, that is (as I told you before) having finish'd his Course which was accomplish'd in his last Sufferings;
and this is contained in these words, Being made perfect, he became the Author of Eternal Salvation, that is (as I told you before) having finished his Course which was accomplished in his last Sufferings;
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His Doctrine and his Life, his Death and Sufferings, his Resurrection from the Dead, and his powerful Intercession for us at the Right Hand of God, have all a great influence upon the reforming and saving of Mankind;
His Doctrine and his Life, his Death and Sufferings, his Resurrection from the Dead, and his powerful Intercession for us At the Right Hand of God, have all a great influence upon the reforming and Saving of Mankind;
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and them that are out of the way, and being himself compast with infirmities, might have the feeling of ours, being in all points tempted as we are, only without sin ;
and them that Are out of the Way, and being himself compassed with infirmities, might have the feeling of ours, being in all points tempted as we Are, only without since;
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The Rules and Directions of a Holy Life were very obscure before, and the Motives and Encouragements to Virtue but weak and ineffectual, in comparison of what they are now render'd by the Revelation of the Gospel.
The Rules and Directions of a Holy Life were very Obscure before, and the Motives and Encouragements to Virtue but weak and ineffectual, in comparison of what they Are now rendered by the Revelation of the Gospel.
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and contenting themselves with some kind of outward Conformity to the bare Letter of the Ten Commandments, were almost wholly taken up with little Ceremonies and Observances, in which they placed the main of their Religion, almost wholly neglecting the greater Duties and weightier matters of the Law.
and contenting themselves with Some kind of outward Conformity to the bore letter of the Ten commandments, were almost wholly taken up with little Ceremonies and Observances, in which they placed the main of their Religion, almost wholly neglecting the greater Duties and Weightier matters of the Law.
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and explained the full force and meaning of it, clearing all doubts, and supplying all the defects of it, by a more particular and explicite Declaration of the several parts of our Duty,
and explained the full force and meaning of it, clearing all doubts, and supplying all the defects of it, by a more particular and explicit Declaration of the several parts of our Duty,
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of abstaining from Revenge, and forgiving Injuries, and returning to our Enemies Good for Evil, and Love for ill-will, and Blessings and Prayers for Curses and Persecutions.
of abstaining from Revenge, and forgiving Injuries, and returning to our Enemies Good for Evil, and Love for ill-will, and Blessings and Prayers for Curses and Persecutions.
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Not but that Mankind had some obscure Apprehensions of these things before. Good Men had always good hopes of another Life and future Rewards in another World;
Not but that Mankind had Some Obscure Apprehensions of these things before. Good Men had always good hope's of Another Life and future Rewards in Another World;
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but Men had disputed themselves into great doubts and uncertainties about these things; and as Men that are in doubt, are almost indifferent which way they go;
but Men had disputed themselves into great doubts and uncertainties about these things; and as Men that Are in doubt, Are almost indifferent which Way they go;
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so the uncertain apprehensions which Men had of a future State, and of the Rewards and Punishments of another World, had but a very faint influence upon the Minds of Men,
so the uncertain apprehensions which Men had of a future State, and of the Rewards and Punishments of Another World, had but a very faint influence upon the Minds of Men,
and wanted that pressing and determining force to Virtue and a good Life, which a firm Belief and clear Conviction of these things, would have infused into them.
and wanted that pressing and determining force to Virtue and a good Life, which a firm Belief and clear Conviction of these things, would have infused into them.
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and chased away that gross Darkness which hid the other World from our sight, and hath removed all doubts concerning the Immortality of Mens Souls, and their future State;
and chased away that gross Darkness which hid the other World from our sighed, and hath removed all doubts Concerning the Immortality of Men's Souls, and their future State;
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So that considering the perfection of our Rule, and the powerful enforcements of it upon the Consciences of Men, by the clear discovery and firm assurance of the Eternal Recompence of another World;
So that considering the perfection of our Rule, and the powerful enforcements of it upon the Consciences of Men, by the clear discovery and firm assurance of the Eternal Recompense of Another World;
for here we see obedience to the Divine Law practiced in our own Nature, and performed by a Man like our selves, in all things like unto us, Sin only excepted.
for Here we see Obedience to the Divine Law practiced in our own Nature, and performed by a Man like our selves, in all things like unto us, since only excepted.
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'Tis true indeed, this exception makes a great difference, and seems to take off very much from the encouraging Force and Virtue of this Example. No wonder if he that was without Sin,
It's true indeed, this exception makes a great difference, and seems to take off very much from the encouraging Force and Virtue of this Exampl. No wonder if he that was without since,
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and therefore, where is the encouragement of this Example? That our Nature, pure and uncorrupted, supported and assisted by the Divinity to which it was united, should be perfectly confomed to the Law of God,
and Therefore, where is the encouragement of this Exampl? That our Nature, pure and uncorrupted, supported and assisted by the Divinity to which it was united, should be perfectly confomed to the Law of God,
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as it is no strange thing, so neither doth it seem to have that force and encouragement in it, which an Example more suited to our weakness might have had.
as it is no strange thing, so neither does it seem to have that force and encouragement in it, which an Exampl more suited to our weakness might have had.
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for, in this respect, all true and sincere Christians are the Sons of God ; so that St. Paul tells us, Rom. 8.14. As many as are led by the Spirit of God, they are the Sons of God.
for, in this respect, all true and sincere Christians Are the Sons of God; so that Saint Paul tells us, Rom. 8.14. As many as Are led by the Spirit of God, they Are the Sons of God.
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so in the main, it is a very proper Pattern for our imitation, and could not have come nearer to us, without wanting that perfection which is necessary to a compleat and absolute Pattern.
so in the main, it is a very proper Pattern for our imitation, and could not have come nearer to us, without wanting that perfection which is necessary to a complete and absolute Pattern.
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The Son of God condescended to every thing that might render him the most familiar and equal Example to us, excepting that, which as it was impossible,
The Son of God condescended to every thing that might render him the most familiar and equal Exampl to us, excepting that, which as it was impossible,
and the exorbitances of our Passions, and the errors and irregularities of our Lives) so it is a very powerful Example, and of great force to oblige and provoke us to the imitation of it;
and the exorbitances of our Passion, and the errors and irregularities of our Lives) so it is a very powerful Exampl, and of great force to oblige and provoke us to the imitation of it;
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And surely these Considerations cannot but mightily recommend and endear to us this Example of our Lord and Saviour. We are ambitious to imitate those whom we highly esteem and reverence,
And surely these Considerations cannot but mightily recommend and endear to us this Exampl of our Lord and Saviour. We Are ambitious to imitate those whom we highly esteem and Reverence,
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and are always endeavouring to be like those whom we love, and are apt to conform our selves to the Will and Pleasure of those from whom we have received great Favours,
and Are always endeavouring to be like those whom we love, and Are apt to conform our selves to the Will and Pleasure of those from whom we have received great Favours,
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So that whether we consider the Excellency of our Pattern, or the mighty Endearments of it to us, by that infinite Love and Kindness which he hath exprest towards us, we have all the temptation,
So that whither we Consider the Excellency of our Pattern, or the mighty Endearments of it to us, by that infinite Love and Kindness which he hath expressed towards us, we have all the temptation,
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for who would not gladly tread in the steps of the Son of God, and of the best Friend that the Sons of Men ever had? Who will not follow that Example to which we stand indebted for the greatest Blessings and Benefits that ever were procured for Mankind? Thus you see of what force and advantage the Example of our blessed Saviour is toward the Recovery and Salvation of Mankind.
for who would not gladly tread in the steps of the Son of God, and of the best Friend that the Sons of Men ever had? Who will not follow that Exampl to which we stand indebted for the greatest Blessings and Benefits that ever were procured for Mankind? Thus you see of what force and advantage the Exampl of our blessed Saviour is towards the Recovery and Salvation of Mankind.
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3 dly, He is the Author of Eternal Salvation, as he hath purchased it for us, by the Merit of his Obedience and Sufferings, by which he hath obtained Eternal Redemption for us;
3 dly, He is the Author of Eternal Salvation, as he hath purchased it for us, by the Merit of his obedience and Sufferings, by which he hath obtained Eternal Redemption for us;
not only deliverance from the wrath to come, but Eternal Life and Happiness, when by our Sins we had justly incurred the wrath and displeasure of Almighty God,
not only deliverance from the wrath to come, but Eternal Life and Happiness, when by our Sins we had justly incurred the wrath and displeasure of Almighty God,
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He was contented to be substituted a Sacrifice for us, to bear our Sins in his own Body on the Tree, and to expiate the guilt of all our Offences by his own Sufferings.
He was contented to be substituted a Sacrifice for us, to bear our Sins in his own Body on the Tree, and to expiate the guilt of all our Offences by his own Sufferings.
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And this, tho' it be no where in Scripture call'd by the Name or Term of Satisfaction, yet, which is the same thing in effect, it is call'd the prize of our Redemption ;
And this, though it be not where in Scripture called by the Name or Term of Satisfaction, yet, which is the same thing in Effect, it is called the prize of our Redemption;
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for as we are Sinners, we are liable and indebted to the Justice of God, and our blessed Saviour by his Death and Sufferings hath discharged this Obligation;
for as we Are Sinners, we Are liable and indebted to the justice of God, and our blessed Saviour by his Death and Sufferings hath discharged this Obligation;
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which Discharge, since it was obtained for us by the shedding of his precious Blood, without which, the Scripture expresly says, there had been no Remission of Sin, why it may not properly enough be called Payment and Satisfaction, I confess I cannot understand.
which Discharge, since it was obtained for us by the shedding of his precious Blood, without which, the Scripture expressly Says, there had been no Remission of since, why it may not properly enough be called Payment and Satisfaction, I confess I cannot understand.
and his voluntary Sacrifice of himself in our stead, so highly acceptable and well pleasing to him, that he thereupon was pleased to enter into a Covenant of Grace and Mercy with Mankind;
and his voluntary Sacrifice of himself in our stead, so highly acceptable and well pleasing to him, that he thereupon was pleased to enter into a Covenant of Grace and Mercy with Mankind;
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for which reason, the Cup in the Lord's Supper (which represents to us the Blood of Christ) is call'd the New Testament in his Blood, which was shed for many for the remission of Sins.
for which reason, the Cup in the Lord's Supper (which represents to us the Blood of christ) is called the New Testament in his Blood, which was shed for many for the remission of Sins.
4 thly, and lastly, Christ is said to be the Author of our Salvation, in respect of his powerful and perpetual Intercession for us at the right Hand of God.
4 thly, and lastly, christ is said to be the Author of our Salvation, in respect of his powerful and perpetual Intercession for us At the right Hand of God.
And this seems to be more especially intimated and intended, in that Expression here in the Text, that being made perfect he became the Author of eternal Salvation to them that obey him.
And this seems to be more especially intimated and intended, in that Expression Here in the Text, that being made perfect he became the Author of Eternal Salvation to them that obey him.
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and the Reward that followed them, his Exaltation at the right hand of God, where he lives for ever to make Intercession for us? by which perpetual and most prevalent Intercession of his, he procures all those Benefits to be bestowed upon us, which he purchased for us by his Death;
and the Reward that followed them, his Exaltation At the right hand of God, where he lives for ever to make Intercession for us? by which perpetual and most prevalent Intercession of his, he procures all those Benefits to be bestowed upon us, which he purchased for us by his Death;
and the Grace and Assistance of God's holy Spirit to inable us to a sincere Discharge of our Duty, to strengthen us against all the Temptations of the World, the Flesh,
and the Grace and Assistance of God's holy Spirit to inable us to a sincere Discharge of our Duty, to strengthen us against all the Temptations of the World, the Flesh,
And this is that which our Apostle calls obtaining of Mercy, and finding Grace to help in time of need, ch. 4. v. 16. of this Epist. Our blessed Saviour,
And this is that which our Apostle calls obtaining of Mercy, and finding Grace to help in time of need, changed. 4. v. 16. of this Epistle Our blessed Saviour,
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now that he is advanced into Heaven, and exalted on the right hand of the Majesty on high, doth out of the tenderest Affection and Compassion to Mankind, still prosecute that great and merciful Design of our Salvation which was begun by him here on Earth,
now that he is advanced into Heaven, and exalted on the right hand of the Majesty on high, does out of the Tenderest Affection and Compassion to Mankind, still prosecute that great and merciful Design of our Salvation which was begun by him Here on Earth,
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and obtain a favourable Answer of our Petitions put up to God in his Name, and all necessary supplies of Grace and Strength, Proportionable to our Temptations and Infirmities.
and obtain a favourable Answer of our Petitions put up to God in his Name, and all necessary supplies of Grace and Strength, Proportionable to our Temptations and Infirmities.
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And by Virtue of this powerful Intercession of our blessed Saviour and Redeemer, our Sins are pardoned upon our sincere Repentance, our Prayers are graciously answered, our Wants are abundantly supplied,
And by Virtue of this powerful Intercession of our blessed Saviour and Redeemer, our Sins Are pardoned upon our sincere Repentance, our Prayers Are graciously answered, our Wants Are abundantly supplied,
and the Grace and Assistance of God's Spirit are plentifully afforded to us, to excite us to our Duty, to strengthen us in well doing, to comfort us in Afflictions, to support us under the greatest Tryals and Sufferings,
and the Grace and Assistance of God's Spirit Are plentifully afforded to us, to excite us to our Duty, to strengthen us in well doing, to Comfort us in Afflictions, to support us under the greatest Trials and Sufferings,
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So that the Virtue and Efficacy of Christ's Intercession on our behalf, is founded in the Redemption, which he wrought for us, by his Blood and Sufferings;
So that the Virtue and Efficacy of Christ's Intercession on our behalf, is founded in the Redemption, which he wrought for us, by his Blood and Sufferings;
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And ch. 10. v. 12. speaking of Christ's appearing for us at the right Hand of God, this Man (says he) after he had offer'd one Sacrifice for Sin for ever (that is, a Sacrifice of perpetual Virtue and Efficacy) sat down at the right Hand of God, that is to intercede for us in virtue of that Sacrifice.
And changed. 10. v. 12. speaking of Christ's appearing for us At the right Hand of God, this Man (Says he) After he had offered one Sacrifice for since for ever (that is, a Sacrifice of perpetual Virtue and Efficacy) sat down At the right Hand of God, that is to intercede for us in virtue of that Sacrifice.
From whence the Apostle reasons, that there is but one Mediator between God and Men, by whom we are to address our Prayers to God; 1 Tim. 2.5. There is one God, and one Mediator between God and Men, the Man Christ Jesus, who gave himself a Ransome for all.
From whence the Apostle Reasons, that there is but one Mediator between God and Men, by whom we Are to address our Prayers to God; 1 Tim. 2.5. There is one God, and one Mediator between God and Men, the Man christ jesus, who gave himself a Ransom for all.
that is, there is but one God, and one Mediator. But then, they of the Church of Rome endeavour to avoid this plain Text, by distinguishing between a Mediator of Redemption, and a Mediator of Intercession :
that is, there is but one God, and one Mediator. But then, they of the Church of Room endeavour to avoid this plain Text, by distinguishing between a Mediator of Redemption, and a Mediator of Intercession:
So that all other Intercessors in Heaven for us are excluded from offering and presenting our Prayers to God, besides our High Priest, who is at the right hand of God,
So that all other Intercessors in Heaven for us Are excluded from offering and presenting our Prayers to God, beside our High Priest, who is At the right hand of God,
and lives for ever, to make intercession for us, and by virtue of his Intercession, is able to save to the uttermost all those that come to God by him, that is, who put up their Prayers to God in the alone Virtue of his Mediation. So that as there is no need of any other,
and lives for ever, to make Intercession for us, and by virtue of his Intercession, is able to save to the uttermost all those that come to God by him, that is, who put up their Prayers to God in the alone Virtue of his Mediation. So that as there is no need of any other,
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namely, what Obedience the Gospel requires as a Condition, and is pleased to accept as a Qualification in those who hope for Eternal Salvation. And this I shall explain, first Negatively, and then Positively. 1 st, Negatively ;
namely, what obedience the Gospel requires as a Condition, and is pleased to accept as a Qualification in those who hope for Eternal Salvation. And this I shall explain, First Negatively, and then Positively. 1 Saint, Negatively;
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And here in the Text it is expresly said, That Christ is the Author of Eternal Salvation to them that obey him, NONLATINALPHABET, to them that hearken to him;
And Here in the Text it is expressly said, That christ is the Author of Eternal Salvation to them that obey him,, to them that harken to him;
And that we may the more clearly and distinctly understand what Obedience it is, which the Gospel exacts as an indispensable Condition of Eternal Salvation, and a necessary qualification in all those who hope to be made partakers of it;
And that we may the more clearly and distinctly understand what obedience it is, which the Gospel exacts as an indispensable Condition of Eternal Salvation, and a necessary qualification in all those who hope to be made partakers of it;
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when out of a good Conversation Men do shew forth their Works, and by the outward actions of their Lives, do give real Testimony of their Piety, Justice, Sobriety, Humility, Meekness,
when out of a good Conversation Men do show forth their Works, and by the outward actions of their Lives, do give real Testimony of their Piety, justice, Sobriety, Humility, Meekness,
for he who sincerely believes the Gospel, and does truly repent of the Errors and Miscarriages of his Life, is firmly resolved to obey the Commandments of God,
for he who sincerely believes the Gospel, and does truly Repent of the Errors and Miscarriages of his Life, is firmly resolved to obey the commandments of God,
and suffer'd Martyrdom for that Profession;) There is no doubt to be made, but that in this case, a virtual Obedience was in such Persons a sufficient qualification for Eternal Life.
and suffered Martyrdom for that Profession;) There is no doubt to be made, but that in this case, a virtual obedience was in such Persons a sufficient qualification for Eternal Life.
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But where there is time and opportunity for the Exercise of our Obedience, and the practice of the virtues of a holy Life, there actual Obedience to the Laws and Precepts of the Gospel, is necessary to qualify us for Eternal Happiness;
But where there is time and opportunity for the Exercise of our obedience, and the practice of the Virtues of a holy Life, there actual obedience to the Laws and Precepts of the Gospel, is necessary to qualify us for Eternal Happiness;
The Sum of what I have said is this, That a virtual Obedience, and sincere Faith and Repentance are sufficient where there is no time and opportunity for actual Obedience and the practice of a holy Life:
The Sum of what I have said is this, That a virtual obedience, and sincere Faith and Repentance Are sufficient where there is no time and opportunity for actual obedience and the practice of a holy Life:
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as that God is pleased for the sake of the meritorious Obedience and Sufferings of our Blessed Saviour, to accept this sincere, though imperfect Obedience,
as that God is pleased for the sake of the meritorious obedience and Sufferings of our Blessed Saviour, to accept this sincere, though imperfect obedience,
Third Thing I propos'd to consider, viz. The possibility of our performing this Condition, by that Grace and Assistance which is offer'd and ready to be afforded to us by the Gospel.
Third Thing I proposed to Consider, viz. The possibility of our performing this Condition, by that Grace and Assistance which is offered and ready to be afforded to us by the Gospel.
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For if Christ be the Author of eternal Salvation only to those who obey him ; then those who live in disobedience to the Gospel, are in a state of Damnation.
For if christ be the Author of Eternal Salvation only to those who obey him; then those who live in disobedience to the Gospel, Are in a state of Damnation.
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Therefore the Covenant of the Gospel, into which God is entred with Mankind, doth necessarily suppose the possibility of performing the Condition of it;
Therefore the Covenant of the Gospel, into which God is entered with Mankind, does necessarily suppose the possibility of performing the Condition of it;
otherwise it leaves them in as bad a Condition as they were in before, because it only offers new Blessings and Benefits to us, but sets us never the nearer the obtaining of them,
otherwise it leaves them in as bad a Condition as they were in before, Because it only offers new Blessings and Benefits to us, but sets us never the nearer the obtaining of them,
If it be said, that some few Persons have great Benefit by it, because they by an especial and effectual Grace shall be enabled to perform the Conditions of this Covenant;
If it be said, that Some few Persons have great Benefit by it, Because they by an especial and effectual Grace shall be enabled to perform the Conditions of this Covenant;
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if (as this Doctrine does necessarily suppose) the Guilt and Punishment of Men shall be greatly increased and heightned by their Contempt of, and Disobedience to the Gospel;
if (as this Doctrine does necessarily suppose) the Gilded and Punishment of Men shall be greatly increased and heightened by their Contempt of, and Disobedience to the Gospel;
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I do not love to handle these Points contentiously, but this in my Apprehension does as much derogate from the Amplitude and Riches of God's Grace in the Gospel,
I do not love to handle these Points contentiously, but this in my Apprehension does as much derogate from the Amplitude and Riches of God's Grace in the Gospel,
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When the Law of God gives us the knowledge of our Duty, and stares our Consciences in the Face, there is another Law in our Members, warring against the Law of our Minds,
When the Law of God gives us the knowledge of our Duty, and stares our Consciences in the Face, there is Another Law in our Members, warring against the Law of our Minds,
and dead in Trespasses and Sins, 'till he give us Life. And therefore the Prophet represents the Recovery of our selves from the Bondage of Sin, by such things as are naturally impossible, to shew how great our Weakness and Impotency is; Jer. 13.23. Can the Ethiopian cleanse his Skin, or the Leopard his Spots? Then may ye also do good, who are accustomed to do evil.
and dead in Trespasses and Sins, till he give us Life. And Therefore the Prophet represents the Recovery of our selves from the Bondage of since, by such things as Are naturally impossible, to show how great our Weakness and Impotency is; Jer. 13.23. Can the Ethiopian cleanse his Skin, or the Leopard his Spots? Then may you also do good, who Are accustomed to do evil.
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And therefore this is so necessary an Encouragement to all the endeavours of Obedience and a good Life, that Men should be assured of God's readiness to assist and help them in the doing of their duty, that without this the revelation of the Gospel,
And Therefore this is so necessary an Encouragement to all the endeavours of obedience and a good Life, that Men should be assured of God's readiness to assist and help them in the doing of their duty, that without this the Revelation of the Gospel,
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Therefore our blessed Saviour, when he had laid down, and explained the Precepts of Holiness and Virtue in his Sermon upon the Mount, to encourage them to what he had been directing and proposing to them, he assures them that God is ready to afford his Grace and Assistance to all those that are sincerely desirous to do his Will,
Therefore our blessed Saviour, when he had laid down, and explained the Precepts of Holiness and Virtue in his Sermon upon the Mount, to encourage them to what he had been directing and proposing to them, he assures them that God is ready to afford his Grace and Assistance to all those that Are sincerely desirous to do his Will,
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and do earnestly implore his Grace and Assistance to that purpose, Matth. 7.7, 8, 9, 10, 11. Ask (saith he) and it shall be given you; seek, and ye shall find;
and do earnestly implore his Grace and Assistance to that purpose, Matthew 7.7, 8, 9, 10, 11. Ask (Says he) and it shall be given you; seek, and you shall find;
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And to give us a more lively and sensible Assurance of this, he represents the care and kindness of God to Men, by the Affections of earthly Parents to their Children, who tho they be many times evil themselves,
And to give us a more lively and sensible Assurance of this, he represents the care and kindness of God to Men, by the Affections of earthly Parents to their Children, who though they be many times evil themselves,
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What Man is there of you, whom if his Son ask Bread, will he give him a Stone? Or if he ask a Fish, will he give him a Serpent? If ye then being evil, know how to give good Gifts unto your Children,
What Man is there of you, whom if his Son ask Bred, will he give him a Stone? Or if he ask a Fish, will he give him a Serpent? If you then being evil, know how to give good Gifts unto your Children,
how much more shall your Father which is in Heaven, give good things to them that ask him? Here is a general Promise and Declaration, that upon our humble and earnest Prayer to God, he will grant us whatever is good and necessary, by which is certainly intended in the first place, Spiritual good Things,
how much more shall your Father which is in Heaven, give good things to them that ask him? Here is a general Promise and Declaration, that upon our humble and earnest Prayer to God, he will grant us whatever is good and necessary, by which is Certainly intended in the First place, Spiritual good Things,
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and to satisfy us that our Saviour did in the first place, and more especially mean these, St. Luke does particularly instance in the Grace and Assistance of God's Holy Spirit, Luke 11.13. How much more shall your Heavenly Father give the holy Spirit to them that ask him? The holy Spirit, that is, the continual Presence and Influence of it to all the purposes of Guidance and Direction, of Grace and Assistance, of Comfort and Support in our Christian Course.
and to satisfy us that our Saviour did in the First place, and more especially mean these, Saint Lycia does particularly instance in the Grace and Assistance of God's Holy Spirit, Lycia 11.13. How much more shall your Heavenly Father give the holy Spirit to them that ask him? The holy Spirit, that is, the continual Presence and Influence of it to all the Purposes of Guidance and Direction, of Grace and Assistance, of Comfort and Support in our Christian Course.
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And what else is the meaning of that Parable of our Saviour's concerning the Talents entrusted with every Man, according to his Capacity and Opportunities, Matth. 25. I say, what else can be the meaning of it but this? That God is before-hand with every Man, by affording the Advantages and Opportunities of being happy,
And what Else is the meaning of that Parable of our Saviour's Concerning the Talents Entrusted with every Man, according to his Capacity and Opportunities, Matthew 25. I say, what Else can be the meaning of it but this? That God is beforehand with every Man, by affording the Advantages and Opportunities of being happy,
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And upon this Consideration of the gracious Promises of the Gospel to this purpose, it is, that the Apostle St. Paul doth so earnestly exhort Christians to endeavour after the highest Degree of universal Holiness and Purity, that we are capable of in this Life; 2 Cor. 7.1. Having therefore these Promises, dearly beloved, let us cleanse our selves from all filthiness of Flesh and Spirit, perfecting Holiness in the fear of God.
And upon this Consideration of the gracious Promises of the Gospel to this purpose, it is, that the Apostle Saint Paul does so earnestly exhort Christians to endeavour After the highest Degree of universal Holiness and Purity, that we Are capable of in this Life; 2 Cor. 7.1. Having Therefore these Promises, dearly Beloved, let us cleanse our selves from all filthiness of Flesh and Spirit, perfecting Holiness in the Fear of God.
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And the Apostle St. Peter useth the same Argument to press Men to use their utmost Diligence, to make their calling and election sure, by abounding in all the Virtues of a good Life;
And the Apostle Saint Peter uses the same Argument to press Men to use their utmost Diligence, to make their calling and election sure, by abounding in all the Virtues of a good Life;
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2 Pet. 1.3, 4. According as his Divine Power hath given us all things which pertain to Life and Godliness, (that is, hath so plentifully furnisht us with all the requisites to a godly Life) through the knowledge of him that hath called us to Glory and Virtue (that is, by knowledge of the Gospel and the Grace therein offered to us) whereby he hath given unto us exceeding great and precious Promises, that by these ye might be Partakers of a Divine Nature, having escaped the Corruption that is in the World through Lust.
2 Pet. 1.3, 4. According as his Divine Power hath given us all things which pertain to Life and Godliness, (that is, hath so plentifully furnished us with all the requisites to a godly Life) through the knowledge of him that hath called us to Glory and Virtue (that is, by knowledge of the Gospel and the Grace therein offered to us) whereby he hath given unto us exceeding great and precious Promises, that by these you might be Partakers of a Divine Nature, having escaped the Corruption that is in the World through Lust.
and Knowledge, and Temperance, and Patience, and Godliness, and brotherly Love, and Charity. And indeed the Scripture every where ascribes our Regeneration and Sanctification, the Beginning, and Progress,
and Knowledge, and Temperance, and Patience, and Godliness, and brotherly Love, and Charity. And indeed the Scripture every where ascribes our Regeneration and Sanctification, the Beginning, and Progress,
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we are said to be regenerate and born again of the Spirit, to be renewed and sanctified by the Holy Ghost, to be led by the Spirit, and by the Spirit to mortifie the deeds of the Flesh, and in a word, to be kept by the mighty Power of God through Faith unto Salvation.
we Are said to be regenerate and born again of the Spirit, to be renewed and sanctified by the Holy Ghost, to be led by the Spirit, and by the Spirit to mortify the Deeds of the Flesh, and in a word, to be kept by the mighty Power of God through Faith unto Salvation.
And this is the true Ground of all the Perswasions and Exhortations, which we meet with in Scripture, to Holiness and Obedience, which would all be, not only to no purpose,
And this is the true Ground of all the Persuasions and Exhortations, which we meet with in Scripture, to Holiness and obedience, which would all be, not only to no purpose,
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that is, to such, and only to such, as live in Obedience to the Precepts of his holy Gospel, to them who frame the general course of their lives according to his Laws.
that is, to such, and only to such, as live in obedience to the Precepts of his holy Gospel, to them who frame the general course of their lives according to his Laws.
and the Blessings and Benefits propos'd, are so infinitely great and unvaluable, that no condition of obtaining them, which is possible to be perform'd by us, can be thought hard and unequal;
and the Blessings and Benefits proposed, Are so infinitely great and unvaluable, that no condition of obtaining them, which is possible to be performed by us, can be Thought hard and unequal;
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and therefore nothing can be more absurd and sensless, than for any Man to hope to be rewarded by God, who does not live in a sincere Obedience to his Laws.
and Therefore nothing can be more absurd and senseless, than for any Man to hope to be rewarded by God, who does not live in a sincere obedience to his Laws.
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3 dly, the Necessity of Obedience will yet more evidently appear, if we consider the particular Nature of that Reward, which God will confer upon us for our Obedience.
3 dly, the Necessity of obedience will yet more evidently appear, if we Consider the particular Nature of that Reward, which God will confer upon us for our obedience.
for unless we be like him, we cannot see him as he is, and if we should be admitted into Heaven, we could not find any pleasure and happiness in communion with him.
for unless we be like him, we cannot see him as he is, and if we should be admitted into Heaven, we could not find any pleasure and happiness in communion with him.
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because there can be no agreeable and delightful Society between those that are of a quite contrary temper and disposition to one another, between him who is of purer eyes than to behold iniquity, and a sinful and impure Creature.
Because there can be no agreeable and delightful Society between those that Are of a quite contrary temper and disposition to one Another, between him who is of Purer eyes than to behold iniquity, and a sinful and impure Creature.
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So that there is great reason why Holiness and Obedience should be made the Conditions of Eternal Life and Happiness, since in the very Nature of the thing it is so necessary a Qualification for the blessed sight and enjoyment of God, who is the Cause and Fountain of Happiness. I come in the
So that there is great reason why Holiness and obedience should be made the Conditions of Eternal Life and Happiness, since in the very Nature of the thing it is so necessary a Qualification for the blessed sighed and enjoyment of God, who is the Cause and Fountain of Happiness. I come in the
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The Gospel is called the Law of Faith, and the Law of Grace, in opposition to the Jewish Dispensation, which is called the Law, or Covenant of Works, because it consisted so much in external Rites and Observances, which were but types and shadows of good things to come, (as the Apostle calls them in this Epistle;) and which when they were come, that Law did expire of it self,
The Gospel is called the Law of Faith, and the Law of Grace, in opposition to the Jewish Dispensation, which is called the Law, or Covenant of Works, Because it consisted so much in external Rites and Observances, which were but types and shadows of good things to come, (as the Apostle calls them in this Epistle;) and which when they were come, that Law did expire of it self,
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These are the works of the Law so often spoken of by St. Paul, concerning which, the Jews had not only an opinion of the necessity of them, to a Man's Justification and Salvation,
These Are the works of the Law so often spoken of by Saint Paul, Concerning which, the jews had not only an opinion of the necessity of them, to a Man's Justification and Salvation,
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But there is no where the least intimation given, either by our Saviour, or his Apostles, that Obedience to the Precepts of the Gospel (which are in substance the Moral Law cleared and perfected) is not necessary to our acceptance with God,
But there is no where the least intimation given, either by our Saviour, or his Apostles, that obedience to the Precepts of the Gospel (which Are in substance the Moral Law cleared and perfected) is not necessary to our acceptance with God,
but on the contrary, 'tis our Saviour's express Direction to the young Man, who ask'd, what good thing he should do, that he might obtain Eternal Life? If thou wilt (says he) enter into Life, keep the Commandments ;
but on the contrary, it's our Saviour's express Direction to the young Man, who asked, what good thing he should do, that he might obtain Eternal Life? If thou wilt (Says he) enter into Life, keep the commandments;
Whosoever heareth these sayings of mine (that is, these Precepts which I have delivered) and doth them not, I will liken him to a foolish man, who built his house upon the sand,
Whosoever hears these sayings of mine (that is, these Precepts which I have Delivered) and does them not, I will liken him to a foolish man, who built his house upon the sand,
In every Nation, he that feareth God, and worketh righteousness, is accepted of him. In Jesus Christ neither Circumcision availeth any thing, nor Ʋncircumcision;
In every nation, he that fears God, and works righteousness, is accepted of him. In jesus christ neither Circumcision availeth any thing, nor Ʋncircumcision;
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3 dly, That the forgiveness of our Sins, and the Reward of eternal Life, are founded in the free Grace and Mercy of God, conferring these Blessings upon us, not for the merit of our Obedience,
3 dly, That the forgiveness of our Sins, and the Reward of Eternal Life, Are founded in the free Grace and Mercy of God, conferring these Blessings upon us, not for the merit of our obedience,
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I have been careful to express these things more fully and distinctly, that no Man may imagine, that whilst we assert the Necessity of Obedience and a Holy Life, we have any design to derogate in the least from the Faith and the Grace of God;
I have been careful to express these things more Fully and distinctly, that no Man may imagine, that while we assert the Necessity of obedience and a Holy Life, we have any Design to derogate in the least from the Faith and the Grace of God;
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but only to engage and encourage Men to Holiness and a good Life, by convincing them of the absolute and indispensable necessity of it, in order to eternal Salvation.
but only to engage and encourage Men to Holiness and a good Life, by convincing them of the absolute and indispensable necessity of it, in order to Eternal Salvation.
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and whoever finds fault with this Doctrine, finds fault with the Gospel it self, and the main end and design of the Grace of God therein revealed to Mankind, which offers Salvation to Men upon no other terms than these which I have mentioned;
and whoever finds fault with this Doctrine, finds fault with the Gospel it self, and the main end and Design of the Grace of God therein revealed to Mankind, which offers Salvation to Men upon no other terms than these which I have mentioned;
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and to preach and press this Doctrine, is certainly, if any thing in the World can be so, to pursue the great End and Design of the Christian Religion,
and to preach and press this Doctrine, is Certainly, if any thing in the World can be so, to pursue the great End and Design of the Christian Religion,
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so plainly and expresly declared by St. Paul, Tit. 2.11, 12. The grace of God that bringeth salvation, hath appear'd to all men, teaching us, that denying Ʋngodliness and worldly Lusts, we should live soberly, righteously,
so plainly and expressly declared by Saint Paul, Tit. 2.11, 12. The grace of God that brings salvation, hath appeared to all men, teaching us, that denying Ʋngodliness and worldly Lustiest, we should live soberly, righteously,
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And he repeats it again with a more vehement Charge to Titus, to press upon Men the necessity of Obedience and good Works, Chap. 3.8. This is a faithful saying, and these things I will that thou affirm constantly, that they who have belieed in God, be careful to maintain good Works.
And he repeats it again with a more vehement Charge to Titus, to press upon Men the necessity of obedience and good Works, Chap. 3.8. This is a faithful saying, and these things I will that thou affirm constantly, that they who have belieed in God, be careful to maintain good Works.
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and list our selves in the number of his Disciples and Followers, tho' we have made a constant Profession of all the Articles of the Christian Faith,
and list our selves in the number of his Disciples and Followers, though we have made a constant Profession of all the Articles of the Christian Faith,
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and have heard his Word with great Reverence and Attention, and received the blessed Sacrament with all imaginable expressions of Love and Gratitude to our belessed Redeemer;
and have herd his Word with great reverence and Attention, and received the blessed Sacrament with all imaginable expressions of Love and Gratitude to our belessed Redeemer;
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but they have not done his will, but have hated to be reformed, and have cast his Commandments behind their backs, they have only born the Leaves of an outward Profession,
but they have not done his will, but have hated to be reformed, and have cast his commandments behind their backs, they have only born the Leaves of an outward Profession,
Secondly, The consideration of what hath been said should stir as up to a thankful acknowledgement of what the Author of our Salvation hath done for us;
Secondly, The consideration of what hath been said should stir as up to a thankful acknowledgement of what the Author of our Salvation hath done for us;
1 st, If we consider the greatness of the Benefit conferred upon us, and that is Salvation, eternal Salvation, which comprehends in it all the Blessings and Benefits of the Gospel, both the Means and the End, our Happiness,
1 Saint, If we Consider the greatness of the Benefit conferred upon us, and that is Salvation, Eternal Salvation, which comprehends in it all the Blessings and Benefits of the Gospel, both the Means and the End, our Happiness,
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And it comprehends the End, our Deliverance from Hell and the Wrath to come, and the bestowing of Happiness upon us, a great and lasting Happiness, great as our Wishes, and Immortal as our Souls;
And it comprehends the End, our Deliverance from Hell and the Wrath to come, and the bestowing of Happiness upon us, a great and lasting Happiness, great as our Wishes, and Immortal as our Souls;
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The Son of God came down from Heaven, from the highest pitch of Glory and Happiness, into this lower World, this Vale of Tears, and sink of Sin and Sorrow;
The Son of God Come down from Heaven, from the highest pitch of Glory and Happiness, into this lower World, this Vale of Tears, and sink of since and Sorrow;
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and to the dictates of our Reason, and which setting aside the consideration of the Reward, is really best for our present Benefit and Advantage, our Comfort and Happiness, even in this World;
and to the dictates of our Reason, and which setting aside the consideration of the Reward, is really best for our present Benefit and Advantage, our Comfort and Happiness, even in this World;
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For our further Encouragement we are assured of the divine Acceptance in case of our sincere Obedience, notwithstanding the manifold Failings and Imperfections of it,
For our further Encouragement we Are assured of the divine Acceptance in case of our sincere obedience, notwithstanding the manifold Failings and Imperfections of it,
And besides all this, we have the encouragement of a great and everlasting Reward, infinitely beyond all proportion of any service and Obedience that we can perform.
And beside all this, we have the encouragement of a great and everlasting Reward, infinitely beyond all proportion of any service and obedience that we can perform.
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and be willing so graciously to accept and to reward at such a rate the Sincerity of our endeavours to please him, notwithstanding all the failings and imperfections of our best service and Obedience;
and be willing so graciously to accept and to reward At such a rate the Sincerity of our endeavours to please him, notwithstanding all the failings and imperfections of our best service and obedience;
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what can we possibly desire more for our encouragement, to patient continuance in well-doing, and to be stedfast and unmoveable, and abundant in the work of the Lord.
what can we possibly desire more for our encouragement, to patient Continuance in welldoing, and to be steadfast and Unmovable, and abundant in the work of the Lord.
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Fourthly and lastly, The consideration of what hath been said upon this Argument may serve severely to rebuke the groundless Presumption of those, who rely with so much confidence upon Chrst for eternal Salvation, without any conscience or care to keep his Commandments;
Fourthly and lastly, The consideration of what hath been said upon this Argument may serve severely to rebuke the groundless Presumption of those, who rely with so much confidence upon Christ for Eternal Salvation, without any conscience or care to keep his commandments;
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than they are a demonstration of his perfect hatred of Sin. So that if we continue in the Love and practice of Sin, we defeat the whole design of his coming into the World,
than they Are a demonstration of his perfect hatred of Sin. So that if we continue in the Love and practice of since, we defeat the Whole Design of his coming into the World,
Salvation is far from the wicked, (says David, Psal. 119.155.) If we have been workers of Iniquity, the Saviour of the World when he comes to judge it, will bid us to depart from him.
Salvation is Far from the wicked, (Says David, Psalm 119.155.) If we have been workers of Iniquity, the Saviour of the World when he comes to judge it, will bid us to depart from him.
for any Man to hope to obtain eternal Salvation by any device whatsoever, or in the Communion of any Church whatsoever, without Obedience and a holy Life.
for any Man to hope to obtain Eternal Salvation by any device whatsoever, or in the Communion of any Church whatsoever, without obedience and a holy Life.
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Having all Power committed to him, he constitutes and appoints the Apostles and their Successors, to manage the Affairs of this his spiritual Kingdom upon Earth;
Having all Power committed to him, he constitutes and appoints the Apostles and their Successors, to manage the Affairs of this his spiritual Kingdom upon Earth;
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But to proceed, St. Luke, ch. 24.47. tells us, our Saviour commanded, that Repentance and remission of Sins should be preached in his Name among all Nations, beginning at Jerusalem.
But to proceed, Saint Lycia, changed. 24.47. tells us, our Saviour commanded, that Repentance and remission of Sins should be preached in his Name among all nations, beginning At Jerusalem.
The Disciples of our Saviour, for all they had entertained a new Religion, yet they retained the old Pride and Prejudice of their Nation, against the rest of the World;
The Disciples of our Saviour, for all they had entertained a new Religion, yet they retained the old Pride and Prejudice of their nation, against the rest of the World;
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yet by their practice after his Ascension, it appears that they understood all this only of the Jews, namely that they were to preach the Gospel first to the Jews that were at Jerusalem, and in Judea, and then to those that were dispersed in other Nations;
yet by their practice After his Ascension, it appears that they understood all this only of the jews, namely that they were to preach the Gospel First to the jews that were At Jerusalem, and in Judea, and then to those that were dispersed in other nations;
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for 'tis clear from the History of their first Preaching, recorded in the Acts, that they preached to none but to the Jews, and the Proselytes of the Jewish Religion.
for it's clear from the History of their First Preaching, recorded in the Acts, that they preached to none but to the jews, and the Proselytes of the Jewish Religion.
And to this St. Peter plainly refers, Acts 10.42. where he tells us, how that Christ after his Resurrection appeared to them, and commanded them to preach unto the People.
And to this Saint Peter plainly refers, Acts 10.42. where he tells us, how that christ After his Resurrection appeared to them, and commanded them to preach unto the People.
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But it was a Ceremony in use before, both among the Jews and Gentiles. The Heathen observed it at the initiating Persons into their Religious Mysteries;
But it was a Ceremony in use before, both among the jews and Gentiles. The Heathen observed it At the initiating Persons into their Religious Mysteres;
at which time the Males (as Maimonides tells us) were both circumcised and baptized, the Women were only baptized. One Circumstance of the Baptism of grown Persons was, that standing in the Water up to the Neck, they recited several Precepts of the Law.
At which time the Males (as Maimonides tells us) were both circumcised and baptised, the Women were only baptised. One Circumstance of the Baptism of grown Persons was, that standing in the Water up to the Neck, they recited several Precepts of the Law.
Now tho' this was a religious Ceremony used both by Jews and Gentiles, and without any Divine Institution, that we know of, our blessed Saviour (who in none of his Institutions seems to have favour'd unnecessary Innovations) was so far from the superstition of declining it upon this account, that it had been in religious use both among Jews and Gentiles, that he seems the rather to have chosen it for that very reason.
Now though this was a religious Ceremony used both by jews and Gentiles, and without any Divine Institution, that we know of, our blessed Saviour (who in none of his Institutions seems to have favoured unnecessary Innovations) was so Far from the Superstition of declining it upon this account, that it had been in religious use both among jews and Gentiles, that he seems the rather to have chosen it for that very reason.
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For seeing it was a common Rite of all Religions, and in it self very significant of that Purity which is the great design of all Religion, it was the more likely to find the easier Acceptance,
For seeing it was a Common Rite of all Religions, and in it self very significant of that Purity which is the great Design of all Religion, it was the more likely to find the Easier Acceptance,
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and of the Holy Ghost, it plainly refers to that short Creed, or Profession of Faith, which was required of those that were to be baptized, answerable to the reciting of the Precepts of the Law, at the baptizing of Proselytes among the Jews ;
and of the Holy Ghost, it plainly refers to that short Creed, or Profession of Faith, which was required of those that were to be baptised, answerable to the reciting of the Precepts of the Law, At the baptizing of Proselytes among the jews;
and Holy Ghost, and contains what was necessary to be believed concerning each of these. And this probably is that which the Apostle calls the Doctrine of Baptism, Heb. 6.2. viz. a short Summary of the Christian Faith, the Profession whereof was to be made at Baptism;
and Holy Ghost, and contains what was necessary to be believed Concerning each of these. And this probably is that which the Apostle calls the Doctrine of Baptism, Hebrew 6.2. viz. a short Summary of the Christian Faith, the Profession whereof was to be made At Baptism;
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of which the most ancient Fathers make so frequent mention, calling it the rule of Faith. It was a great while indeed before Christians tied themselves strictly to that very form of Words, which we now call the Apostles Creed,
of which the most ancient Father's make so frequent mention, calling it the Rule of Faith. It was a great while indeed before Christians tied themselves strictly to that very from of Words, which we now call the Apostles Creed,
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and with special Relation to the three Persons of the blessed Trinity, Father, Son, and Holy Ghost, as the chief Objects of the Christian Faith, whereof solemn Profession was then made.
and with special Relation to the three Persons of the blessed Trinity, Father, Son, and Holy Ghost, as the chief Objects of the Christian Faith, whereof solemn Profession was then made.
By baptizing then in the name of the Father, Son, and Holy Ghost, is meant, the initiating of Men by this solemn Rite or Ceremony into the Christian Religion, upon their profession of the necessary Doctrines of it, concerning the Father, Son, and Holy Ghost, and a solemn Stipulation and Engagement to live according to those Doctrines:
By baptizing then in the name of the Father, Son, and Holy Ghost, is meant, the initiating of Men by this solemn Rite or Ceremony into the Christian Religion, upon their profession of the necessary Doctrines of it, Concerning the Father, Son, and Holy Ghost, and a solemn Stipulation and Engagement to live according to those Doctrines:
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and by virtue of a divine Precept and Institution, admitted Infants into that Church, and to the benefits of that Covenant, by the Rite of Circumcision,
and by virtue of a divine Precept and Institution, admitted Infants into that Church, and to the benefits of that Covenant, by the Rite of Circumcision,
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and likewise the Infants of Proselytes by Baptism, (as I observed before) I say no Man can reasonably imagine, that the Apostles could understand our Saviour,
and likewise the Infants of Proselytes by Baptism, (as I observed before) I say no Man can reasonably imagine, that the Apostles could understand our Saviour,
Unless we will suppose (which at first sight seems very harsh and unreasonable) that by the terms of the Christian Religion, Children are in a much worse condition,
Unless we will suppose (which At First sighed seems very harsh and unreasonable) that by the terms of the Christian Religion, Children Are in a much Worse condition,
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and an exception of Children from Baptism, can be thought sufficient to deprive the Children of Christians of any Privilege, of which the Jewish were capable.
and an exception of Children from Baptism, can be Thought sufficient to deprive the Children of Christians of any Privilege, of which the Jewish were capable.
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For the plain meaning of this Commission to the Apostles is, to go and proselyte all Nations to the Christian Religion, and to admit them solemnly into it by Baptism,
For the plain meaning of this Commission to the Apostles is, to go and proselyte all nations to the Christian Religion, and to admit them solemnly into it by Baptism,
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And if this was our Saviour's meaning, the Apostles had no reason, from the Tenor of their Commission, to understand that the Children of Christian Proselytes were any more excluded,
And if this was our Saviour's meaning, the Apostles had no reason, from the Tenor of their Commission, to understand that the Children of Christian Proselytes were any more excluded,
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for it is a favourable Case, and in a matter of Privilege, and therefore ought not to be determined to debar Children of it, upon any obscure consequence from a Text, which it is certain was never so understood by the Christian Church, for 1500 Years together.
for it is a favourable Case, and in a matter of Privilege, and Therefore ought not to be determined to debar Children of it, upon any Obscure consequence from a Text, which it is certain was never so understood by the Christian Church, for 1500 years together.
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Second part of their Commission, which was to instruct Men in the Precepts and Duties of a Christian Life, teaching them to observe all things whatsoever I have commanded you.
Second part of their Commission, which was to instruct Men in the Precepts and Duties of a Christian Life, teaching them to observe all things whatsoever I have commanded you.
And for the same Reason Christians do generally at this day, think themselves absolved from the Obligation of that Canon, which was made even in a Council of the Apostles,
And for the same Reason Christians do generally At this day, think themselves absolved from the Obligation of that Canon, which was made even in a Council of the Apostles,
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But notwithstanding this, the Authority which our Saviour conferred upon his Apostles to teach his Doctrine, does in the nature of it necessarily imply a Power of governing the Societies of Christians, under such Officers,
But notwithstanding this, the authority which our Saviour conferred upon his Apostles to teach his Doctrine, does in the nature of it necessarily imply a Power of governing the Societies of Christians, under such Officers,
And surely this must needs be a great Encouragement to have him engaged for their Assistance who had all power in heaven and earth committed to him, as he tells them at the 18 th. verse.
And surely this must needs be a great Encouragement to have him engaged for their Assistance who had all power in heaven and earth committed to him, as he tells them At the 18 th. verse.
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and in regard to them, the meaning of it is plainly this, that our Saviour would send down the Holy Ghost upon them, in miraculous Gifts, to quality and enable them for the more speedy planting and propagating of the Gospel in the World,
and in regard to them, the meaning of it is plainly this, that our Saviour would send down the Holy Ghost upon them, in miraculous Gifts, to quality and enable them for the more speedy planting and propagating of the Gospel in the World,
And that this is the primary meaning of it, in regard to the Apostles, will be very plain, by considering how this Promise is exprest by the other Evangelists; Mark 16.17.
And that this is the primary meaning of it, in regard to the Apostles, will be very plain, by considering how this Promise is expressed by the other Evangelists; Mark 16.17.
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instead of this Promise, you have these words, immediately after our Saviour had given them Commission to go and preach the Gospel, Go ye into all the World,
instead of this Promise, you have these words, immediately After our Saviour had given them Commission to go and preach the Gospel, Go you into all the World,
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And then it follows, These signs shall follow them that believe; in my Name they shall cast out Devils, and shall speak with new Tongues. And Luke 24.39. instead of Lo, I am with you, it is said, Behold, I send the promise of my Father upon you, that is, the miraculous gifts of the Holy Ghost;
And then it follows, These Signs shall follow them that believe; in my Name they shall cast out Devils, and shall speak with new Tongues. And Lycia 24.39. instead of Lo, I am with you, it is said, Behold, I send the promise of my Father upon you, that is, the miraculous Gifts of the Holy Ghost;
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The other concerning the Substance of the Promise it self, what is meant by our Saviour's being with them. In the first we have to deal with the Enthusiasts, in the latter with the Papists.
The other Concerning the Substance of the Promise it self, what is meant by our Saviour's being with them. In the First we have to deal with the Enthusiasts, in the latter with the Papists.
and that this Promise is to be limited to the Apostles Persons, and that the Sense of it is, that Christ would be with the Apostles, NONLATINALPHABET, all their Days,
and that this Promise is to be limited to the Apostles Persons, and that the Sense of it is, that christ would be with the Apostles,, all their Days,
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But this Pretence will vanish, if we can make good these two things. 1. That the Letter of this Promise extends farther than the Persons of the Apostles,
But this Pretence will vanish, if we can make good these two things. 1. That the letter of this Promise extends farther than the Persons of the Apostles,
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but then the other Phrase, NONLATINALPHABET, until the end of the World, is several times in Scripture undeniably used for the End and Dissolution of all things,
but then the other Phrase,, until the end of the World, is several times in Scripture undeniably used for the End and Dissolution of all things,
and it is very probable, that this Phrase is used in the same Sense, Matth. 24.3. where the Disciples ask our Saviour, What shall be the sign of thy coming, and of the end of the world? as will appear to any one that considers our Saviour's Answer to this Question;
and it is very probable, that this Phrase is used in the same Sense, Matthew 24.3. where the Disciples ask our Saviour, What shall be the Signen of thy coming, and of the end of the world? as will appear to any one that considers our Saviour's Answer to this Question;
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Now if this Phrase be every where else in Scripture used in this Sense, there is no reason why it should be taken otherwise in the Text, only to serve the purpose of an unreasonable Opinion.
Now if this Phrase be every where Else in Scripture used in this Sense, there is no reason why it should be taken otherwise in the Text, only to serve the purpose of an unreasonable Opinion.
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and that we may know how to distinguish them, it is observable, that when the Scripture speaks of the end of the World, it is called NONLATINALPHABET, the end of the Age, in the singular Number;
and that we may know how to distinguish them, it is observable, that when the Scripture speaks of the end of the World, it is called, the end of the Age, in the singular Number;
the reason of which is, that famous Tradition among the Jews, of the House of Elias, which distributed the whole duration of the World into three Ages;
the reason of which is, that famous Tradition among the jews, of the House of Elias, which distributed the Whole duration of the World into three Ages;
and this last Age they looked on with great difference from the rest, as the famous and glorious Age, which was to be as it were the beginning of a new World:
and this last Age they looked on with great difference from the rest, as the famous and glorious Age, which was to be as it were the beginning of a new World:
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but the dispensation of the Gospel, which is call'd the World to come, was managed and administred by the Son of God. So likewise Heb. 6.5. those miraculous Powers which accompanied the first preaching of the Gospel.
but the Dispensation of the Gospel, which is called the World to come, was managed and administered by the Son of God. So likewise Hebrew 6.5. those miraculous Powers which accompanied the First preaching of the Gospel.
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those that went before are constantly call'd NONLATINALPHABET, the Ages, in the plural number. So we find, Eph. 3.9. the Gospel is call'd the dispensation of the Mystery that was hid in God, NONLATINALPHABET, from Ages ;
those that went before Are constantly called, the Ages, in the plural number. So we find, Ephesians 3.9. the Gospel is called the Dispensation of the Mystery that was hid in God,, from Ages;
and you have the same Phrase, Col. 1.26. Upon the same account, the expiration of the Jewish State, is in Scripture called the last times, and the last days, Heb. 1.2. But in these last days, God hath spoken to us by his Son: 1 Cor. 10.11. These things are written for our Admonition, upon whom NONLATINALPHABET NONLATINALPHABET, the ends of the Ages are come.
and you have the same Phrase, Col. 1.26. Upon the same account, the expiration of the Jewish State, is in Scripture called the last times, and the last days, Hebrew 1.2. But in these last days, God hath spoken to us by his Son: 1 Cor. 10.11. These things Are written for our Admonition, upon whom, the ends of the Ages Are come.
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So that if we will be governed in the Interpretation of this Text, by the constant use of this Phrase in Scripture, the Letter of this Promise will extend to the end of the world.
So that if we will be governed in the Interpretation of this Text, by the constant use of this Phrase in Scripture, the letter of this Promise will extend to the end of the world.
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2. But however this be, it is certain that the Reason of this Promise does extend to all those that should succeed the Apostles in their Ministry, to the end of the world:
2. But however this be, it is certain that the Reason of this Promise does extend to all those that should succeed the Apostles in their Ministry, to the end of the world:
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I will suppose now (to give our Adversaries their utmost scope) that which we have no reason to grant, that the Letter of this Promise reacheth only to the Apostles and their Age,
I will suppose now (to give our Adversaries their utmost scope) that which we have no reason to grant, that the letter of this Promise reaches only to the Apostles and their Age,
and that our Saviour's meaning was no more but this, that he would send down the Holy Ghost upon them in miraculous Gifts, to qualify and enable them for the speedy planting and propagating of the Gospel in the world,
and that our Saviour's meaning was no more but this, that he would send down the Holy Ghost upon them in miraculous Gifts, to qualify and enable them for the speedy planting and propagating of the Gospel in the world,
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I do not mean, that the Reason of this Promise does give us sufficient Assurance, that God will assist the Teachers and Governors of his Church in all Ages, in the same extraordinary manner,
I do not mean, that the Reason of this Promise does give us sufficient Assurance, that God will assist the Teachers and Governors of his Church in all Ages, in the same extraordinary manner,
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The Apostle hath gone before us in this, for Heb. 13.5, 6. he there extends two particular Promises of the Old Testament to all Christians, Let your Conversation (says he) be without Covetousness, and be content with such things as ye have:
The Apostle hath gone before us in this, for Hebrew 13.5, 6. he there extends two particular Promises of the Old Testament to all Christians, Let your Conversation (Says he) be without Covetousness, and be content with such things as you have:
And thus I have done with the first Controversie about the Sense of these Words, which concerns the Circumstance of time mentioned in this Promise, always to the end of the World, and have plainly shewn, that both the Letter and the Reason of this Promise does extend further than the Persons of the Apostles,
And thus I have done with the First Controversy about the Sense of these Words, which concerns the Circumstance of time mentioned in this Promise, always to the end of the World, and have plainly shown, that both the letter and the Reason of this Promise does extend further than the Persons of the Apostles,
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Secondly, The Substance of the Promise it self, namely, what is meant by our Saviour's being with them. And here our Adversaries of the Church of Rome would fain perswade us, that this Promise is made to the Church of Rome, and that the meaning of it is, that that Church should always be infallible,
Secondly, The Substance of the Promise it self, namely, what is meant by our Saviour's being with them. And Here our Adversaries of the Church of Room would fain persuade us, that this Promise is made to the Church of Rome, and that the meaning of it is, that that Church should always be infallible,
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But as there is no mention of the Church of Rome in this Promise, nor any where else in Scripture upon the like Occasion, whereby we might be directed to understand this Promise to be made to that Church;
But as there is no mention of the Church of Room in this Promise, nor any where Else in Scripture upon the like Occasion, whereby we might be directed to understand this Promise to be made to that Church;
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so to any unprejudiced Person the plain and obvious Sense of this Promise can be no other than this, that our Saviour having commissionated the Apostles to go and preach the Christian Religion in the World, he promises to assist them in this work,
so to any unprejudiced Person the plain and obvious Sense of this Promise can be no other than this, that our Saviour having commissionated the Apostles to go and preach the Christian Religion in the World, he promises to assist them in this work,
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but that this Assistance shall always be to the degree of Infallibility, (as it was to the Apostles) can neither be concluded from the letter of this Promise,
but that this Assistance shall always be to the degree of Infallibility, (as it was to the Apostles) can neither be concluded from the Letter of this Promise,
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much less can it be from hence concluded, that the Assistance here promised, if it were to the degree of Infallibility, is to be limited and confined to the supream Pastor and Governour of the Roman Church.
much less can it be from hence concluded, that the Assistance Here promised, if it were to the degree of Infallibility, is to be limited and confined to the supreme Pastor and Governor of the Roman Church.
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and to all Good Men in all Ages, I will never leave thee nor forsake thee, the very same in sense with this, I will be with you always? and yet surely, no Man did ever imagine, that by virtue of this Promise, every Christian,
and to all Good Men in all Ages, I will never leave thee nor forsake thee, the very same in sense with this, I will be with you always? and yet surely, no Man did ever imagine, that by virtue of this Promise, every Christian,
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the miraculous Gifts of the Holy Ghost, which were bestowed upon them for the more speedy and effectual planting and propagating of the Gospel in the World, were a divine Testimony and Confirmation to the Doctrine which they delivered;
the miraculous Gifts of the Holy Ghost, which were bestowed upon them for the more speedy and effectual planting and propagating of the Gospel in the World, were a divine Testimony and Confirmation to the Doctrine which they Delivered;
and transmitted down to us by Testimony of undoubted Credit, what need is there now of a fixt and standing Infallibility in the Church? But having handled this Argument more at large else-where, I shall insist no further upon it here.
and transmitted down to us by Testimony of undoubted Credit, what need is there now of a fixed and standing Infallibility in the Church? But having handled this Argument more At large elsewhere, I shall insist no further upon it Here.
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but he was in the still Voice, that is, he designed to settle and continue in that Dispensation, in that more calm and secret way of Assistance, which offers less Violence to the Nature of Man,
but he was in the still Voice, that is, he designed to settle and continue in that Dispensation, in that more Cam and secret Way of Assistance, which offers less Violence to the Nature of Man,
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But then if any particular Church desire and expect this blessed Presence and Assistance of God's Holy Spirit, we must remember, that there is a Condition to be performed on our parts.
But then if any particular Church desire and expect this blessed Presence and Assistance of God's Holy Spirit, we must Remember, that there is a Condition to be performed on our parts.
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he hath left the famous Churches of Asia, to that degree of Desolation, that the Ruins and Places of some of them, are hardly at this day certainly known.
he hath left the famous Churches of Asia, to that degree of Desolation, that the Ruins and Places of Some of them, Are hardly At this day Certainly known.
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horrible Prophaness and Contempt of Religion, Division and Animosities to the highest degree, and an universal Dissoluteness and Corruption of Manners.
horrible Profaneness and Contempt of Religion, Division and Animosities to the highest degree, and an universal Dissoluteness and Corruption of Manners.
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The Condition of this great Promise here in the Text, to the Pastors and Governors of the Christian Church, is the faithful Execution of their Commission;
The Condition of this great Promise Here in the Text, to the Pastors and Governors of the Christian Church, is the faithful Execution of their Commission;
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The performance of this Condition doth primarily concern the chief Governours of the Church, and next to them the Ministers of the Gospel in general, that they would be diligent and faithful in their respective Stations, teaching Men to observe all things, whatsoever Christ hath commanded.
The performance of this Condition does primarily concern the chief Governors of the Church, and next to them the Ministers of the Gospel in general, that they would be diligent and faithful in their respective Stations, teaching Men to observe all things, whatsoever christ hath commanded.
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this certainly the Apostle requires in the highest degree, when he chargeth Ministers, so to speak, as the Oracles of God, to which nothing can be more contrary,
this Certainly the Apostle requires in the highest degree, when he charges Ministers, so to speak, as the Oracles of God, to which nothing can be more contrary,
than to trifle with the Word of God, and to speak of the weightiest matters in the World, the great and everlasting Concernments of the Souls of Men, in so slight and indecent a manner,
than to trifle with the Word of God, and to speak of the Weightiest matters in the World, the great and everlasting Concernments of the Souls of Men, in so slight and indecent a manner,
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And then if we would have our Instructions effectual, we must be exemplary in our Lives. Aristotle tells, that the manners of the Speaker have NONLATINALPHABET, the most soveraign power of Perswasion.
And then if we would have our Instructions effectual, we must be exemplary in our Lives. Aristotle tells, that the manners of the Speaker have, the most sovereign power of Persuasion.
and therefore the Apostle, when he had charged Titus to put Men in mind of their Duty, he immediately adds, in all things shewing thy self a Patern of good Works.
and Therefore the Apostle, when he had charged Titus to put Men in mind of their Duty, he immediately adds, in all things showing thy self a Pattern of good Works.
and the Devil, whose great design it is to keep Men off from Religion by any Means, makes use of both these Mistakes, to serve his own Purpose and Design upon the several Tempers of Men.
and the devil, whose great Design it is to keep Men off from Religion by any Means, makes use of both these Mistakes, to serve his own Purpose and Design upon the several Tempers of Men.
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Those who are melancholy and serious, he disheartens and discourageth from attempting it, by the extream trouble and difficulty of it, representing it in so horrid and frightful a Shape, encumber'd with such Difficulties,
Those who Are melancholy and serious, he disheartens and Discourageth from attempting it, by the extreme trouble and difficulty of it, representing it in so horrid and frightful a Shape, encumbered with such Difficulties,
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and because it is so easie, and so much in their Power, they satisfie themselves with an indeterminate Resolution to set about that business some time or other before they die,
and Because it is so easy, and so much in their Power, they satisfy themselves with an indeterminate Resolution to Set about that business Some time or other before they die,
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The occasion of which words of our Blessed Saviour, was a Question, that was put to him, by one of his Disciples, concerning the number of those, that should be Saved, v. 23. One said unto him, Lord, are there few that be Saved ? To which curious Question, our Saviour (according to his manner,
The occasion of which words of our Blessed Saviour, was a Question, that was put to him, by one of his Disciples, Concerning the number of those, that should be Saved, v. 23. One said unto him, Lord, Are there few that be Saved? To which curious Question, our Saviour (according to his manner,
because it was neither Necessary, nor Useful for his Hearers to be Resolved in it, it did not concern them, to know what Number of Persons should be Saved,
Because it was neither Necessary, nor Useful for his Hearers to be Resolved in it, it did not concern them, to know what Number of Persons should be Saved,
but what course they should take that they might be of that Number; and therefore, instead of satisfying their Curiosities, he puts them upon their Duty;
but what course they should take that they might be of that Number; and Therefore, instead of satisfying their Curiosities, he puts them upon their Duty;
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He does not say, that but few shall be saved ; (as some have presumptuously ventur'd to determine) but only few in comparison of those many, that shall seek to enter in, and shall not be able.
He does not say, that but few shall be saved; (as Some have presumptuously ventured to determine) but only few in comparison of those many, that shall seek to enter in, and shall not be able.
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1 st. The Course of a Holy and Christian Life, in order to the obtaining of Eternal Happiness, is here represented to us by a way, which every Man, that would come to Heaven, must walk in.
1 Saint. The Course of a Holy and Christian Life, in order to the obtaining of Eternal Happiness, is Here represented to us by a Way, which every Man, that would come to Heaven, must walk in.
And this, tho' it be not express'd by St. Luke, is necessarily understood, Strive to enter in by the strait gate, that is, into the way that leads to life.
And this, though it be not expressed by Saint Lycia, is necessarily understood, Strive to enter in by the strait gate, that is, into the Way that leads to life.
3 dly. Our Diligence and Constancy in this Course, are represented by striving, a word which hath a great Force and Emphasis in it, NONLATINALPHABET, a Metaphor taken from the earnest Contention which was used in the Olympick Games, by those who strove for Mastery in running or wrestling,
3 dly. Our Diligence and Constancy in this Course, Are represented by striving, a word which hath a great Force and Emphasis in it,, a Metaphor taken from the earnest Contention which was used in the Olympic Games, by those who strove for Mastery in running or wrestling,
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that is, there are a great many that will do something in Christianity, and make some faint attempts to get to Heaven, who yet shall fall short of it,
that is, there Are a great many that will do something in Christianity, and make Some faint attempts to get to Heaven, who yet shall fallen short of it,
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1. From our selves, from the Original Corruption and Depravation of our Nature, and the power of evil Habits and Customs, contracted by vicious Practices.
1. From our selves, from the Original Corruption and Depravation of our Nature, and the power of evil Habits and Customs, contracted by vicious Practices.
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And this our Saviour represents by the ruggedness and roughness of the Way, as St. Matth. expresseth it, Chap. 7.14. Strait is the gate, and narrow is the way that leads to Life, NONLATINALPHABET, confragosa est via, (so Grotius renders it) the Way is craggy, full of Afflictions and Troubles.
And this our Saviour represents by the ruggedness and roughness of the Way, as Saint Matthew Expresses it, Chap. 7.14. Strait is the gate, and narrow is the Way that leads to Life,, confragosa est via, (so Grotius renders it) the Way is craggy, full of Afflictions and Troubles.
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So that these are the two great Difficulties in a Christian Course, Indisposition from within, and Opposition from without. 1. Indisposition from within.
So that these Are the two great Difficulties in a Christian Course, Indisposition from within, and Opposition from without. 1. Indisposition from within.
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and to get loose from the Tyranny of Custom. The Prophet Jeremiah speaks of it, as next to a natural Impossibility, chap. 13.23. Can the Ethiopian change his skin? or the Leopard his spots? Then may ye also do good, that are accustomed to do evil. This requires great Striving indeed.
and to get lose from the Tyranny of Custom. The Prophet Jeremiah speaks of it, as next to a natural Impossibility, chap. 13.23. Can the Ethiopian change his skin? or the Leopard his spots? Then may you also do good, that Are accustomed to do evil. This requires great Striving indeed.
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the Persecution that attended it was so hot, and the Torments which threatned it so terrible, that the sensual and inconsiderate part of Mankind would rather venture Hell at a distance,
the Persecution that attended it was so hight, and the Torments which threatened it so terrible, that the sensual and inconsiderate part of Mankind would rather venture Hell At a distance,
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In the calmest times there is hardly any Man can be a strict and sincere Christian, without being liable to Hatred and Contempt, without denying himself many of those worldly Advantages, which those who make no Conscience of the strict Laws of Christianity may make to themselves;
In the calmest times there is hardly any Man can be a strict and sincere Christian, without being liable to Hatred and Contempt, without denying himself many of those worldly Advantages, which those who make no Conscience of the strict Laws of Christianity may make to themselves;
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and to bear up against the Opposition of the World, and to withstand its Temptations, to be harmless and blameless in the midst of a crooked and perverse Nation ;
and to bear up against the Opposition of the World, and to withstand its Temptations, to be harmless and blameless in the midst of a crooked and perverse nation;
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For want of this, most Men miscarry and stumble at the very Threshold, and never get through the strait Gate, never master the Difficulties of the first Entrance.
For want of this, most Men miscarry and Stumble At the very Threshold, and never get through the strait Gate, never master the Difficulties of the First Entrance.
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Many are well disposed toward Religion, and have fits of good Inclination that way, (especially in their young and tender Years) but they want firmness of Resolution to conquer the Difficulties of the first entrance upon a religi-and virtuous Life;
Many Are well disposed towards Religion, and have fits of good Inclination that Way, (especially in their young and tender years) but they want firmness of Resolution to conquer the Difficulties of the First Entrance upon a religi-and virtuous Life;
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A good Resolution may be taken up, upon a present heat, and may cool again; but nothing but a constant and steady temper of Mind will make a man persevere;
A good Resolution may be taken up, upon a present heat, and may cool again; but nothing but a constant and steady temper of Mind will make a man persevere;
but if any Man draw back, God's Soul will have no pleasure in him. God puts this Case by the Prophet, and determines it, Ezekiel 18.24. When the righteous Man turneth away from his Righteousness, shall he live? all his Righteousness that he hath done, shall not be mentioned;
but if any Man draw back, God's Soul will have no pleasure in him. God puts this Case by the Prophet, and determines it, Ezekielem 18.24. When the righteous Man turns away from his Righteousness, shall he live? all his Righteousness that he hath done, shall not be mentioned;
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nay so far will his Righteousness be from availing him, if he do not persevere in it, that it will render his Condition much worse, to have gone so far towards Heaven,
nay so Far will his Righteousness be from availing him, if he do not persevere in it, that it will render his Condition much Worse, to have gone so Far towards Heaven,
So St. Peter tells us, 2 Pet. 2.20, 21. For 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;
So Saint Peter tells us, 2 Pet. 2.20, 21. For 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;
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that which was a terrour to them at first, turns into a pleasure. 3. Consider that Custom will make any course of life tolerable, and most things easie.
that which was a terror to them At First, turns into a pleasure. 3. Consider that Custom will make any course of life tolerable, and most things easy.
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nay, by degrees, much more pleasant than ever the contrary practice was We see the daily experience of this, in the most difficult and laborious Employments of this World;
nay, by Degrees, much more pleasant than ever the contrary practice was We see the daily experience of this, in the most difficult and laborious Employments of this World;
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a little pains tires a Man at first, but when he is once seasoned and enured to Labour, Idleness becomes more tedious and troublesome to him than the hardest work.
a little pains tires a Man At First, but when he is once seasoned and enured to Labour, Idleness becomes more tedious and troublesome to him than the Hardest work.
and when the force of a contrary Custom is taken off, and the Byass clapt on the other side, we shall run the ways of God's Commandments with more delight and satisfaction,
and when the force of a contrary Custom is taken off, and the Bias clapped on the other side, we shall run the ways of God's commandments with more delight and satisfaction,
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4 thly and lastly, Consider the Reward that Religion propounds, and this must needs sweeten and mitigate all the Troubles and Difficulties that are occasioned by it.
4 thly and lastly, Consider the Reward that Religion propounds, and this must needs sweeten and mitigate all the Troubles and Difficulties that Are occasioned by it.
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And who would not strive to enter in at that gate, which leads to so much Felicity? Can a Man possibly take too much pains, be at too much trouble for a few Days, to be happy for ever?
And who would not strive to enter in At that gate, which leads to so much Felicity? Can a Man possibly take too much pains, be At too much trouble for a few Days, to be happy for ever?
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I have now done with the Three Things which I propounded to speak to from the first part of these Words, which are so many Arguments to enforce the Exhortation here in the Text;
I have now done with the Three Things which I propounded to speak to from the First part of these Words, which Are so many Arguments to enforce the Exhortation Here in the Text;
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Now what this seeking is, which is here opposed to striving to enter in at the strait gate, our Saviour declares after the Text, v. 25. When once the Master of the House is risen up,
Now what this seeking is, which is Here opposed to striving to enter in At the strait gate, our Saviour declares After the Text, v. 25. When once the Master of the House is risen up,
Many will say unto me in that Day, Lord, Lord, have we not Prophesied in thy Name? and in thy Name have cast out Devils? and in thy Name done many wonderful works? And then will I profess unto them, I never knew you;
Many will say unto me in that Day, Lord, Lord, have we not Prophesied in thy Name? and in thy Name have cast out Devils? and in thy Name done many wondered works? And then will I profess unto them, I never knew you;
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From all which it appears, with what Confidence many Men, upon these false Pretences (which our Saviour calls seeking to enter in ) shall lay claim to Heaven,
From all which it appears, with what Confidence many Men, upon these false Pretences (which our Saviour calls seeking to enter in) shall lay claim to Heaven,
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and shall find themselves so grosly and widely mistaken, that those very Persons, whom they thought to be last, and of all others farthest from Salvation, shall be first ;
and shall find themselves so grossly and widely mistaken, that those very Persons, whom they Thought to be last, and of all Others farthest from Salvation, shall be First;
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and they themselves whom they took for the Children of the Kingdom, and such as should be admitted into Heaven in the first place, shall be rejected and cast out.
and they themselves whom they took for the Children of the Kingdom, and such as should be admitted into Heaven in the First place, shall be rejected and cast out.
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Whatever Men think, and believe, and do in Religion, what Privileges soever Men pretend, what Ways and Means soever Men endeavour to appease the Deity,
Whatever Men think, and believe, and do in Religion, what Privileges soever Men pretend, what Ways and Means soever Men endeavour to appease the Deity,
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and to recommend themselves to the Divine Favour and Acceptance, all this is but seeking to enter in, and is not that striving which our Saviour requires.
and to recommend themselves to the Divine Favour and Acceptance, all this is but seeking to enter in, and is not that striving which our Saviour requires.
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in their having prophesied, and wrought great Miracles in his Name and by his Power, Have we not prophesied in thy Name? and in thy Name cast out devils? and in thy Name done many wonderful works ? These were great and glorious Things which they boasted of;
in their having prophesied, and wrought great Miracles in his Name and by his Power, Have we not prophesied in thy Name? and in thy Name cast out Devils? and in thy Name done many wondered works? These were great and glorious Things which they boasted of;
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And by a plain Parity of Reason, whatever else Men do in Religion, what Attempts soever Men may make to get to Heaven, upon what Priviledges or Pretences soever they may lay claim to eternal Life, they will certainly fall short of it,
And by a plain Parity of Reason, whatever Else Men do in Religion, what Attempts soever Men may make to get to Heaven, upon what Privileges or Pretences soever they may lay claim to Eternal Life, they will Certainly fallen short of it,
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if they do not do the will of God, but are workers of Iniquity. My business therefore at this time shall be, to discover the several false Claims and Pretences which Men may make to Heaven,
if they do not do the will of God, but Are workers of Iniquity. My business Therefore At this time shall be, to discover the several false Claims and Pretences which Men may make to Heaven,
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What the Apostle says of the Profession of the Jewish Religion, and the outward Badge of it, Circumcision, may be applied to the Profession of Christianity made in Baptism, Rom. 2.17, 25, 28, 29. Behold, thou art called a Jew,
What the Apostle Says of the Profession of the Jewish Religion, and the outward Badge of it, Circumcision, may be applied to the Profession of Christianity made in Baptism, Rom. 2.17, 25, 28, 29. Behold, thou art called a Jew,
Why call ye me, Lord, Lord, (says our Saviour) and do not the things which I say? The Scripture hath no where said, he that is baptized shall be saved ;
Why call you me, Lord, Lord, (Says our Saviour) and do not the things which I say? The Scripture hath no where said, he that is baptised shall be saved;
So our Saviour tells us, Matth. 7.26. Every one that heareth these sayings of mine, and doth them not, shall be likened unto a foolish man, which built his House upon the Sand. And John 13.17. If ye know these things, happy are ye if ye do them.
So our Saviour tells us, Matthew 7.26. Every one that hears these sayings of mine, and does them not, shall be likened unto a foolish man, which built his House upon the Sand. And John 13.17. If you know these things, happy Are you if you do them.
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How diligent are many in reading and hearing the Word of God, who yet take no care to practise it in their Lives? Like those in the Prophet, Ezek. 33.31.
How diligent Are many in reading and hearing the Word of God, who yet take no care to practise it in their Lives? Like those in the Prophet, Ezekiel 33.31.
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and when they have done, will take no pains at all to get thither. 3 dly, There are others who find themselves much affected with the Word of God, and the Preaching of it;
and when they have done, will take no pains At all to get thither. 3 dly, There Are Others who find themselves much affected with the Word of God, and the Preaching of it;
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and can play well upon an Instrument; for they hear thy words, but they do them not. Mark 6.20. it is said that Herod had a great reverence for John the Baptist, that he observed him, and heard him gladly ;
and can play well upon an Instrument; for they hear thy words, but they do them not. Mark 6.20. it is said that Herod had a great Reverence for John the Baptist, that he observed him, and herd him gladly;
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but it must be a rooted and sixt Principle, that will endure and hold out against great Difficulties and Opposition. Acts 24.25. it is said, that when St Paul reasoned of Righteousness, and Temperance, and Judgment to come, Felix trembled ;
but it must be a rooted and sixt Principle, that will endure and hold out against great Difficulties and Opposition. Acts 24.25. it is said, that when Saint Paul reasoned of Righteousness, and Temperance, and Judgement to come, Felix trembled;
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and yet for all this, our Saviour plainly tells them, that they were farther from the Kingdom of God, than those who seemed to be farthest, than Publicans and Harlots ;
and yet for all this, our Saviour plainly tells them, that they were farther from the Kingdom of God, than those who seemed to be farthest, than Publicans and Harlots;
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They are Members of an infallible Church, which cannot possibly err in Matters of Faith, they have not only eat and drunk in Christ's presence, but have eat and drunk his very Corporal Presence, the natural Substance of his Flesh and Blood;
They Are Members of an infallible Church, which cannot possibly err in Matters of Faith, they have not only eat and drunk in Christ's presence, but have eat and drunk his very Corporal Presence, the natural Substance of his Flesh and Blood;
they have not only their own Merits to plead for them, but in case they be defective, they may have the Merits of others assigned and made over to them, out of the infinite Stock and Treasure of the Church, upon which they may challenge Eternal Life,
they have not only their own Merits to plead for them, but in case they be defective, they may have the Merits of Others assigned and made over to them, out of the infinite Stock and Treasure of the Church, upon which they may challenge Eternal Life,
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Or if they have neglected all this, they may, after the most flagitious course of Life, upon Attrition (that is, upon some Trouble for Sin, out of fear of Hell and Damnation) joined with Confession, and Absolution, get to Heaven at last;
Or if they have neglected all this, they may, After the most flagitious course of Life, upon Attrition (that is, upon Some Trouble for since, out of Fear of Hell and Damnation) joined with Confessi, and Absolution, get to Heaven At last;
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as to think that Confidence of their own good Condition, and want of Charity to others, will carry them to Heaven? That any Church hath the Privilege to save impenitent Sinners? And they are really impenitent, who do not exercise such a Repentance, as the Gospel plainly requires;
as to think that Confidence of their own good Condition, and want of Charity to Others, will carry them to Heaven? That any Church hath the Privilege to save impenitent Sinners? And they Are really impenitent, who do not exercise such a Repentance, as the Gospel plainly requires;
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and if Men dye in this state, whatever Church they are of, the great Judge of the World hath told us, that he will not know them, but will bid them to depart from him, because they have been Workers of Iniquity.
and if Men die in this state, whatever Church they Are of, the great Judge of the World hath told us, that he will not know them, but will bid them to depart from him, Because they have been Workers of Iniquity.
8 thly, Others rely upon the Sincerity of their Repentance and Conversion, whereby they are put into a state of Grace, from whence they can never finally fall.
8 thly, Others rely upon the Sincerity of their Repentance and Conversion, whereby they Are put into a state of Grace, from whence they can never finally fallen.
They did once very heartily repent of their wicked Lives, and did change their Course, and were really reformed, and continued a great while in that good Course.
They did once very heartily Repent of their wicked Lives, and did change their Course, and were really reformed, and continued a great while in that good Course.
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but a good caution against Security, and an Argument to greater Care and Watchfulness, according to that of the Apostle, Let him that standeth take heed lest he fall ;
but a good caution against Security, and an Argument to greater Care and Watchfulness, according to that of the Apostle, Let him that Stands take heed lest he fallen;
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and after all our Confidence and Conceit of our selves, and our own Righteousness, and Security of our Salvation from the Privileges of any Church, it will be a strange Damp and Disappointment to us, to see the sincere Christians, who have done the Will of God,
and After all our Confidence and Conceit of our selves, and our own Righteousness, and Security of our Salvation from the Privileges of any Church, it will be a strange Damp and Disappointment to us, to see the sincere Christians, who have done the Will of God,
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and sit down with Abraham, Isaac, and Jacob in the Kingdom of God, when we who thought our selves the Children of the Kingdom, shall be cast out, because we have been Workers of Iniquity. I will conclude all with those plain Words of the Apostle, Rom. 2.7, 8, 9. To them, who by patient continuance in well-doing, seek for glory and honour, and Immortality; eternal Life:
and fit down with Abraham, Isaac, and Jacob in the Kingdom of God, when we who Thought our selves the Children of the Kingdom, shall be cast out, Because we have been Workers of Iniquity. I will conclude all with those plain Words of the Apostle, Rom. 2.7, 8, 9. To them, who by patient Continuance in welldoing, seek for glory and honour, and Immortality; Eternal Life:
But unto them that are contentious, and do not obey the Truth, but obey Ʋnrighteousness; indignation and wrath, tribulation, and anguish upon every Soul of Man that doth evil;
But unto them that Are contentious, and do not obey the Truth, but obey Ʋnrighteousness; Indignation and wrath, tribulation, and anguish upon every Soul of Man that does evil;
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SERMON X. The Parable of the Rich Man and Lazarus. Sermon I. LUKE XVI. 19, 20. There was a certain Rich Man, which was cloathed in Purple and fine Linen, and fared sumptuously every day:
SERMON X. The Parable of the Rich Man and Lazarus. Sermon I. LYCIA XVI. 19, 20. There was a certain Rich Man, which was clothed in Purple and fine Linen, and fared sumptuously every day:
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It is a great Question among Interpreters, whether this Narration concerning the Rich Man and Lazarus be a Parable, or a History, or a mixture of both.
It is a great Question among Interpreters, whither this Narration Concerning the Rich Man and Lazarus be a Parable, or a History, or a mixture of both.
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Some think that our Saviour in this description reflected upon Herod, because he describes this Rich Man to be cloathed in Purple. But this Conjecture is without reason;
some think that our Saviour in this description reflected upon Herod, Because he describes this Rich Man to be clothed in Purple. But this Conjecture is without reason;
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This of it self, if it be according to a Man's Estate and Quality, and without intemperance, is so far from being a fault, that it is a commendable virtue.
This of it self, if it be according to a Man's Estate and Quality, and without intemperance, is so Far from being a fault, that it is a commendable virtue.
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But he is a very bad Man, who, when an Object of great Pity and Charity is presented, is so far from relenting towards him, that he stops his Ear to his Cry,
But he is a very bad Man, who, when an Object of great Pity and Charity is presented, is so Far from relenting towards him, that he stops his Ear to his Cry,
So that this was an Argument of a very cruel disposition in the Rich Man, that having so many Occasions of seeing Lazarus, he should never be moved to commiserate him.
So that this was an Argument of a very cruel disposition in the Rich Man, that having so many Occasions of seeing Lazarus, he should never be moved to commiserate him.
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And as in no other place of Scripture, so neither in this, where it had been so proper, does our Saviour give the least Intimation of the state of Purgatory, which the Church of Rome hath devised,
And as in no other place of Scripture, so neither in this, where it had been so proper, does our Saviour give the least Intimation of the state of Purgatory, which the Church of Room hath devised,
and makes so much Profit and Advantage of, which, because it is so visible and apparent, we may without Uncharitableness suppose to be the reason why they keep such a stir about it.
and makes so much Profit and Advantage of, which, Because it is so visible and apparent, we may without Uncharitableness suppose to be the reason why they keep such a stir about it.
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and carry their Souls into Paradice, which is here call'd Abraham's bosom. And this was a proper place for Lazarus, who had been neglected by the Rich Man;
and carry their Souls into Paradise, which is Here called Abraham's bosom. And this was a proper place for Lazarus, who had been neglected by the Rich Man;
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And Paradice is fitly call'd Abraham's bosom, because the Jews had so great a Veneration for Abraham, and that deservedly for his eminent Faith and Obedience, that they gave him the first place among the blessed.
And Paradise is fitly called Abraham's bosom, Because the jews had so great a Veneration for Abraham, and that deservedly for his eminent Faith and obedience, that they gave him the First place among the blessed.
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Now this Expression of being in Abraham's bosom, is an Allusion to the Custom of Feasts among the Jews, where the most esteemed and beloved Guest sat next him that was chief at the Feast, and leaned on his Bosom.
Now this Expression of being in Abraham's bosom, is an Allusion to the Custom of Feasts among the jews, where the most esteemed and Beloved Guest sat next him that was chief At the Feast, and leaned on his Bosom.
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Hence likewise is the Expression of our Saviour's being in the Bosom of his Father, to signifie his dearness to him, John 1.18. No Man hath seen God at any time;
Hence likewise is the Expression of our Saviour's being in the Bosom of his Father, to signify his dearness to him, John 1.18. No Man hath seen God At any time;
But of the Rich Man it is said, he was buried. And this is all the advantage which a Rich Man hath by a great Estate after he is dead, to have a pompous and solemn Funeral;
But of the Rich Man it is said, he was buried. And this is all the advantage which a Rich Man hath by a great Estate After he is dead, to have a pompous and solemn Funeral;
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And indeed one great part of the Torment of Hell consists in those Reflections which Men shall make upon the Happiness which they have wilfully lost and neglected,
And indeed one great part of the Torment of Hell consists in those Reflections which Men shall make upon the Happiness which they have wilfully lost and neglected,
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Ver. 24. And he cried, and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his Finger in Water, and cool my Tongue;
Ver. 24. And he cried, and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his Finger in Water, and cool my Tongue;
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To dip the tip of his Finger in Water, to cool his Tongue, had been a very great Favour from Lazarus, to whom the Rich Man had denied even the Crumbs which fell from his Table.
To dip the tip of his Finger in Water, to cool his Tongue, had been a very great Favour from Lazarus, to whom the Rich Man had denied even the Crumbs which fell from his Table.
and therefore the Torments of wicked Men in Hell, are usually in Scripture described to us, by one of the quickest and sharpest Pains that Human Nature is ordinarily acquainted withal,
and Therefore the Torments of wicked Men in Hell, Are usually in Scripture described to us, by one of the quickest and Sharpest Pains that Human Nature is ordinarily acquainted withal,
Who can imagine the utmost significancy of those Phrases which the Scripture uses to set forth this to us, of God's being a consuming Fire, of being tormented in Flames, of God's Wrath and Jealousy smoaking against Sinners,
Who can imagine the utmost significancy of those Phrases which the Scripture uses to Set forth this to us, of God's being a consuming Fire, of being tormented in Flames, of God's Wrath and Jealousy smoking against Sinners,
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and all the Curses that are written in his Book, falling upon them? Who can conceive the Horror of those Expressions, of the Worm that dies not, and the Fire that is not quenched, of God's pouring out the Vials of his Wrath, of being deliver'd over to the Tormentor, of being thrust into utter Darkness, of being cast into the Lake of Fire and Brimstone ? These forms of Speech seem to be borrowed from those things which among Men are most dreadful and affrighting,
and all the Curses that Are written in his Book, falling upon them? Who can conceive the Horror of those Expressions, of the Worm that die not, and the Fire that is not quenched, of God's pouring out the Vials of his Wrath, of being Delivered over to the Tormentor, of being thrust into utter Darkness, of being cast into the Lake of Fire and Brimstone? These forms of Speech seem to be borrowed from those things which among Men Are most dreadful and affrighting,
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as to convey to us in a more sensible and affecting manner the sense of what the Scripture says in general, that it is a fearful thing to fall into the hands of the living God.
as to convey to us in a more sensible and affecting manner the sense of what the Scripture Says in general, that it is a fearful thing to fallen into the hands of the living God.
and yet one of the most famous Disputes that we find mentioned in Scripture, and that between the most opposite Parties that can be imagined, was managed after another Fashion;
and yet one of the most famous Disputes that we find mentioned in Scripture, and that between the most opposite Parties that can be imagined, was managed After Another Fashion;
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I mean that recorded by St. Jude between Michael the Arch-Angel, and the Devil, v. 9. Yet Michael the Archangel, when contending with the Devil, he disputed about the Body of Moses, durst not bring a railing Accusation, he durst not allow himself this, no not in the heat of Dispute,
I mean that recorded by Saint U^de between Michael the Arch-Angel, and the devil, v. 9. Yet Michael the Archangel, when contending with the devil, he disputed about the Body of Moses, durst not bring a railing Accusation, he durst not allow himself this, no not in the heat of Dispute,
To be without natural Affection, is the worst Character can be given of a Man. Our Saviour represents this Rich Man in Hell as not so totally degenerate as to be quite destitute of this.
To be without natural Affection, is the worst Character can be given of a Man. Our Saviour represents this Rich Man in Hell as not so totally degenerate as to be quite destitute of this.
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as being afraid that if his Brethen, who probably were corrupted by his Example, had perisht by that means, it would have been an Aggravation of his Torments.
as being afraid that if his Brethren, who probably were corrupted by his Exampl, had perished by that means, it would have been an Aggravation of his Torments.
I have but one Observation more, and that is from the mention of his Brethren as his nearest Relations, which is a great Aggravation of the Rich Man's Uncharitableness,
I have but one Observation more, and that is from the mention of his Brothers as his nearest Relations, which is a great Aggravation of the Rich Man's Uncharitableness,
I know very well that every Circumstance of a Parable is not to be prest too far, the Moral Accommodation does chiefly belong to the main Scope of it,
I know very well that every Circumstance of a Parable is not to be pressed too Far, the Moral Accommodation does chiefly belong to the main Scope of it,
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and many Circumstances are only brought in to fill up the Parable, and to make handsomer way for that which is most material, and principally intended:
and many circumstances Are only brought in to fill up the Parable, and to make handsomer Way for that which is most material, and principally intended:
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I proceed to the second sort of Observations, namely, such as are drawn from the main scope and intent of the Parable, which I promised to speak more largely to;
I proceed to the second sort of Observations, namely, such as Are drawn from the main scope and intent of the Parable, which I promised to speak more largely to;
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First, I observe that Uncharitableness and Unmercifulness to the Poor, is a great and damning Sin. We find no other fault imputed to the Rich Man but this, that he took no care out of his Superfluity and Abundance to relieve this poor Man that lay at his Gate.
First, I observe that Uncharitableness and Unmercifulness to the Poor, is a great and damning Sin. We find no other fault imputed to the Rich Man but this, that he took no care out of his Superfluity and Abundance to relieve this poor Man that lay At his Gate.
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not for having got a great Estate by Fraud or Oppression, but that in the midst of this Abundance he had no Consideration and Pity for those that were in want.
not for having god a great Estate by Fraud or Oppression, but that in the midst of this Abundance he had no Consideration and Pity for those that were in want.
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1 st, That Unmercifulness and Uncharitableness to the Poor is a very great Sin. It contains in its very Nature two black Crimes, Inhumanity and Impiety. 1. Inhumanity;
1 Saint, That Unmercifulness and Uncharitableness to the Poor is a very great Sin. It contains in its very Nature two black Crimes, Inhumanity and Impiety. 1. Inhumanity;
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Tenderness and Compassion for the Sufferings of others is a virtue so proper to our Nature, that it is therefore call'd Humanity, as if it were essential to Human Nature,
Tenderness and Compassion for the Sufferings of Others is a virtue so proper to our Nature, that it is Therefore called Humanity, as if it were essential to Human Nature,
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and yet not to be moved to commiserate him, this is a sign that we have put off our own Nature, otherwise we should pity the Sufferings of it in others.
and yet not to be moved to commiserate him, this is a Signen that we have put off our own Nature, otherwise we should pity the Sufferings of it in Others.
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This is the first Aggravation of this Sin, the Inhumanity of it. But, 2. Besides the Inhumanity of this Sin, it is likewise a great Impiety toward God.
This is the First Aggravation of this since, the Inhumanity of it. But, 2. Beside the Inhumanity of this since, it is likewise a great Impiety towards God.
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For the Poor Man bears the Image of God as well as the Rich, so that thou canst not oppress or neglect him, without some reflection upon God, whose Image he bears.
For the Poor Man bears the Image of God as well as the Rich, so that thou Canst not oppress or neglect him, without Some reflection upon God, whose Image he bears.
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but beyond what will support us, and be a convenient Provision for our Family, in the Rank wherein God hath placed us, all that is given to us, that we may give it to others.
but beyond what will support us, and be a convenient Provision for our Family, in the Rank wherein God hath placed us, all that is given to us, that we may give it to Others.
and we are false to our Trust, if we keep those things to our selves, which we receive from God for this very end that we might distribute them to others, according to the proportion of our Ability and their Necessity.
and we Are false to our Trust, if we keep those things to our selves, which we receive from God for this very end that we might distribute them to Others, according to the proportion of our Ability and their Necessity.
We do not sufficiently reverence the Providence which rules the World, if when God hath blest us with Plenty and Abundance, we have no pity and regard for those that are in need.
We do not sufficiently Reverence the Providence which rules the World, if when God hath blessed us with Plenty and Abundance, we have no pity and regard for those that Are in need.
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but he hath on purpose order'd this variety of Conditions, high and low, rich and poor, not that some men might have an Advantage to insult over and despise others,
but he hath on purpose ordered this variety of Conditions, high and low, rich and poor, not that Some men might have an Advantage to insult over and despise Others,
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and that the rich might show their Temperance, and Moderation, and Charity. 4. Unmercifulness to the Poor is a plain Demonstration that we do not love God,
and that the rich might show their Temperance, and Moderation, and Charity. 4. Unmercifulness to the Poor is a plain Demonstration that we do not love God,
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St. James tells us, that pure Religion and undefiled before God and the Father, is this, to visit the fatherless and the widow, Ja. 1.27. That the wisdom which is from above is full of mercy and good fruits, ch. 3.17. St. John represents this uncharitable Disposition as utterly inconsistent with the true Love of God, 1 John 3.17. But whoso hath this world's goods, and seeth his Brother have need, and shutteth up his bowels of Compassion from him;
Saint James tells us, that pure Religion and undefiled before God and the Father, is this, to visit the fatherless and the widow, Ja. 1.27. That the Wisdom which is from above is full of mercy and good fruits, changed. 3.17. Saint John represents this uncharitable Disposition as utterly inconsistent with the true Love of God, 1 John 3.17. But whoso hath this world's goods, and sees his Brother have need, and shutteth up his bowels of Compassion from him;
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for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? This deserves to be seriously consider'd by those who make a great shew of Devotion,
for he that loves not his brother whom he hath seen, how can he love God whom he hath not seen? This deserves to be seriously considered by those who make a great show of Devotion,
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and in all other frugal Exercises of Religion, which stand them in no Money; lest all their Labour be lost for want of this one necessary and essential part,
and in all other frugal Exercises of Religion, which stand them in no Money; lest all their Labour be lost for want of this one necessary and essential part,
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lest with the Young Man in the Gospel, after they have kept all other Commandments, they be rejected by Christ for lack of this one thing. I have done with the first part of the Observation, That Unmercifulness is a very great Sin. I proceed to the
lest with the Young Man in the Gospel, After they have kept all other commandments, they be rejected by christ for lack of this one thing. I have done with the First part of the Observation, That Unmercifulness is a very great Sin. I proceed to the
The Scripture is full of severe Threatnings against this Sin. Prov. 21.13. Whoso stoppeth his Ears at the cry of the Poor, he also shall cry himself, but shall not be heard.
The Scripture is full of severe Threatenings against this Sin. Curae 21.13. Whoso stoppeth his Ears At the cry of the Poor, he also shall cry himself, but shall not be herd.
God will have no regard or pity for the Man that regardeth not the Poor. That is a terrible Text, Jam. 2.13. He shall have Judgment without Mercy, that hath shewed no Mercy.
God will have no regard or pity for the Man that Regardeth not the Poor. That is a terrible Text, Jam. 2.13. He shall have Judgement without Mercy, that hath showed no Mercy.
this our Saviour calls laying up for our selves Treasures in Heaven, Matth. 6.20. And Luke 12.33. he calls giving of Alms, providing for our selves Bags that wax not old, a Treasure in Heaven that faileth not.
this our Saviour calls laying up for our selves Treasures in Heaven, Matthew 6.20. And Lycia 12.33. he calls giving of Alms, providing for our selves Bags that wax not old, a Treasure in Heaven that Faileth not.
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but thou shalt be recompensed at the Resurrection of the Just. Luke 16.9. Make therefore to your selves friends of the Mammon of Ʋnrighteousness, that when ye shall fail, they may receive you into everlasting habitations.
but thou shalt be recompensed At the Resurrection of the Just. Luke 16.9. Make Therefore to your selves Friends of the Mammon of Ʋnrighteousness, that when you shall fail, they may receive you into everlasting habitations.
1 Tim. 6.17, 18, 19. Charge them that are rich in this world, that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good Foundation, as the word NONLATINALPHABET is sometimes used, a good Treasure against the time which is to come, that they may lay hold of eternal Life.
1 Tim. 6.17, 18, 19. Charge them that Are rich in this world, that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good Foundation, as the word is sometime used, a good Treasure against the time which is to come, that they may lay hold of Eternal Life.
But the most considerable Text of all other to this purpose, is in Matth. 25. where our Saviour gives us a description of the Judgment of the Great Day:
But the most considerable Text of all other to this purpose, is in Matthew 25. where our Saviour gives us a description of the Judgement of the Great Day:
And tho' he use a general word, yet that by the righteous here he intended the merciful Man, is evident from the next words, he is ever merciful and lendeth.
And though he use a general word, yet that by the righteous Here he intended the merciful Man, is evident from the next words, he is ever merciful and dares.
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and a Man can in no case so safely commit himself to God as in well doing. If the Providence of God (as we all believe) be peculiarly concern'd to bless one Man more than another, I dare say the charitable Man will not have the least Portion.
and a Man can in no case so safely commit himself to God as in well doing. If the Providence of God (as we all believe) be peculiarly concerned to bless one Man more than Another, I Dare say the charitable Man will not have the least Portion.
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(1.) I say that no Man that is not prejudiced either by his Education or Interest, can think that a Creature can merit any thing at the hand of God, to whom all that we can possibly do, is antecedently due;
(1.) I say that no Man that is not prejudiced either by his Education or Interest, can think that a Creature can merit any thing At the hand of God, to whom all that we can possibly do, is antecedently due;
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but God hath left our Charity to be a free will Offering. In the proportion of this Duty, every one must determine himself by Prudence and the Love of God:
but God hath left our Charity to be a free will Offering. In the proportion of this Duty, every one must determine himself by Prudence and the Love of God:
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only to encourage us to be abundant in this Grace, he hath promised, that according to the proportion of our Charity, shall be the degree of our Happiness;
only to encourage us to be abundant in this Grace, he hath promised, that according to the proportion of our Charity, shall be the degree of our Happiness;
SERMON XI. The Parable of the Rich Man and Lazarus. Sermon II. LUKE XVI. 19, 20. There was a certain Rich Man, which was cloathed in Purple and fine Linen, and fared sumptuously every day:
SERMON XI. The Parable of the Rich Man and Lazarus. Sermon II LUKE XVI. 19, 20. There was a certain Rich Man, which was clothed in Purple and fine Linen, and fared sumptuously every day:
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God could have sent his Son into the World with Majesty and great Glory, and have made all the Kings of the Earth to have bowed before him, and paid Homage to him:
God could have sent his Son into the World with Majesty and great Glory, and have made all the Kings of the Earth to have bowed before him, and paid Homage to him:
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but the Wisdom of God chose rather that he should appear in a poor and humble, in a suffering and afflicted Condition, to confound the Pride of the World, who measure the Love of God by these outward things,
but the Wisdom of God chosen rather that he should appear in a poor and humble, in a suffering and afflicted Condition, to confound the Pride of the World, who measure the Love of God by these outward things,
'Tis but exercising a little Patience, and these Storms will blow over, and we shall be removed into a calmer Region, where all tears shall be wiped from our eyes;
It's but exercising a little Patience, and these Storms will blow over, and we shall be removed into a calmer Region, where all tears shall be wiped from our eyes;
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but should rather rejoice, in as much as they are partakers of Christ's sufferings, that when his glory shall be revealed, they also may be glad with exceeding joy, 1 Pet. 4.12, 13. I proceed to a
but should rather rejoice, in as much as they Are partakers of Christ's sufferings, that when his glory shall be revealed, they also may be glad with exceeding joy, 1 Pet. 4.12, 13. I proceed to a
Third Observation, which is the different Estate of good and bad men after this life; Lazarus died, and was carried by the Angels into Abraham's bosom:
Third Observation, which is the different Estate of good and bad men After this life; Lazarus died, and was carried by the Angels into Abraham's bosom:
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Nay if we do but search our own Consciences, we shall find an inward and secret acknowledgment of this, in that inward peace and satisfaction we find in any good Action,
Nay if we do but search our own Consciences, we shall find an inward and secret acknowledgment of this, in that inward peace and satisfaction we find in any good Actium,
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Each of these I have in another Discourse spoken something to. I proceed to a Fourth Observation, the vast difference between Men's Conditions in this world, and the other.
Each of these I have in Another Discourse spoken something to. I proceed to a Fourth Observation, the vast difference between Men's Conditions in this world, and the other.
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For this End principally God ordains the Sufferings of Good Men, and permits the best of his Servants many times to be involved in the greatest Calamities to try their Faith in him, and Love to him;
For this End principally God ordains the Sufferings of Good Men, and permits the best of his Servants many times to be involved in the greatest Calamities to try their Faith in him, and Love to him;
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to take off their Affections from the love of this vain World, and to engage and fix them there, where they shall never repent that they have placed them;
to take off their Affections from the love of this vain World, and to engage and fix them there, where they shall never Repent that they have placed them;
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when they shall come to it. 2 dly, In order to the Recompencing of Men; that they who will take up with the Pleasures and Enjoyments of this present world,
when they shall come to it. 2 dly, In order to the Recompensing of Men; that they who will take up with the Pleasures and Enjoyments of this present world,
and take no care for their future State, that they who will gratify their Senses, and neglect their immortal Souls, may inherit the proper Consequences of their wretched Choice.
and take no care for their future State, that they who will gratify their Senses, and neglect their immortal Souls, may inherit the proper Consequences of their wretched Choice.
If thou receivest thy good things, art rich and honourable, and hast as much of the things of this world as thine Heart can wish, art splendidly attired, and farest sumptuously every day ;
If thou receivest thy good things, art rich and honourable, and hast as much of the things of this world as thine Heart can wish, art splendidly attired, and farest sumptuously every day;
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do not upon this bless thy self as the happy Man. On the other hand, art thou poor and miserable, destitute of all the Conveniences and Accommodations of this Life? Do not repine at thy Lot,
do not upon this bless thy self as the happy Man. On the other hand, art thou poor and miserable, destitute of all the Conveniences and Accommodations of this Life? Do not repine At thy Lot,
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Therefore we should be so far from applauding our selves in the Prosperity of this World, that we should rather be afraid of receiving our good things here;
Therefore we should be so Far from applauding our selves in the Prosperity of this World, that we should rather be afraid of receiving our good things Here;
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as for the sake of them to neglect the great Concernments of another World. We are apt to be dazled with the present glittering of worldly Glory and Prosperity:
as for the sake of them to neglect the great Concernments of Another World. We Are apt to be dazzled with the present glittering of worldly Glory and Prosperity:
When he was in Torments, then no doubt he wisht that he had suffered all the misery and want in this world which Lazarus did, provided he might have been comforted as he was,
When he was in Torments, then no doubt he wished that he had suffered all the misery and want in this world which Lazarus did, provided he might have been comforted as he was,
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because those whom God designs for the greatest happiness hereafter, may receive evil things here. Thus our blessed Saviour, the Captain of our Salvation, was made perfect through Sufferings:
Because those whom God designs for the greatest happiness hereafter, may receive evil things Here. Thus our blessed Saviour, the Captain of our Salvation, was made perfect through Sufferings:
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So the Apostle tells us of himself, Rom. 8.18. I reckon that the Sufferings of this present time are not worthy to be compared with the Glory that shall be revealed.
So the Apostle tells us of himself, Rom. 8.18. I reckon that the Sufferings of this present time Are not worthy to be compared with the Glory that shall be revealed.
as upon the Pomp and Splendor of this, if we would look as much at the things which are not seen, as the things which are seen, we should easily perceive, that he who suffers in this world does not renounce his Happiness, only puts it out to Interest, upon terms of the greatest Advantage.
as upon the Pomp and Splendour of this, if we would look as much At the things which Are not seen, as the things which Are seen, we should Easily perceive, that he who suffers in this world does not renounce his Happiness, only puts it out to Interest, upon terms of the greatest Advantage.
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and it is but a little while and we shall all certainly be of this Mind, that the best thing Men can do in this world, is to provide for the other. I proceed to a
and it is but a little while and we shall all Certainly be of this Mind, that the best thing Men can do in this world, is to provide for the other. I proceed to a
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but in that state where Men are perfectly good, and can have no Temptation to be otherwise, it is not imaginable that they should fall from that state.
but in that state where Men Are perfectly good, and can have no Temptation to be otherwise, it is not imaginable that they should fallen from that state.
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as signifie the longest and most interminable Duration, expressions of as great an Extent as those which are used to signifie the Eternal Happiness of the blessed;
as signify the longest and most interminable Duration, expressions of as great an Extent as those which Are used to signify the Eternal Happiness of the blessed;
Besides that wicked Men in the other World are in Scripture represented, as in the same Condition with the Devils, of whom there is no ground to believe that any of them ever did or will repent.
Beside that wicked Men in the other World Are in Scripture represented, as in the same Condition with the Devils, of whom there is no ground to believe that any of them ever did or will Repent.
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For if a Man did utterly despair of Pardon, and were assured upon good ground, that God would never shew Mercy to him, in this case a Man would grow desperate,
For if a Man did utterly despair of Pardon, and were assured upon good ground, that God would never show Mercy to him, in this case a Man would grow desperate,
and their Minds are so distracted by the wildness of their Passions, and their spirits so exasperated and set on fire by their own giddy Motions, that there can be no rest and silence in their Souls, not so much as the liberty of one calm and sedate Thought.
and their Minds Are so distracted by the wildness of their Passion, and their spirits so exasperated and Set on fire by their own giddy Motions, that there can be no rest and silence in their Souls, not so much as the liberty of one Cam and sedate Thought.
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Or if at any time they reflect upon the evil of their Sins, and should entertain any thoughts of returning to God and their Duty, they are presently checkt with this Consideration, that their case is determined, that God is implacably offended with them,
Or if At any time they reflect upon the evil of their Sins, and should entertain any thoughts of returning to God and their Duty, they Are presently checked with this Consideration, that their case is determined, that God is implacably offended with them,
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This Consideration, of the immutable state of Men after this Life, should engage us with all seriousness and diligence to endeavour to secure our future happiness.
This Consideration, of the immutable state of Men After this Life, should engage us with all seriousness and diligence to endeavour to secure our future happiness.
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Under the Influence and Assistance of this Grace, those who are dead in trespasses and sins, may pass from death to life, may be turned from darkness to light,
Under the Influence and Assistance of this Grace, those who Are dead in Trespasses and Sins, may pass from death to life, may be turned from darkness to Light,
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So long as we are in this world there is a possibility of being translated from one state to another, from the dominion of Satan, into the kingdom of God's dear Son. But if we neglect the opportunities of this life,
So long as we Are in this world there is a possibility of being translated from one state to Another, from the dominion of Satan, into the Kingdom of God's dear Son. But if we neglect the opportunities of this life,
that is, they have the Books of Moses and the Prophets, written by Men divinely inspired, these do sufficiently declare to them the Will of God and their Duty;
that is, they have the Books of Moses and the prophets, written by Men divinely inspired, these do sufficiently declare to them the Will of God and their Duty;
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and tho' Abraham do only recommend Moses and the Prophets, there is no doubt but he would have said the same concerning Christ and his Apostles, if the Books of the New Testament had been then extant.
and though Abraham do only recommend Moses and the prophets, there is no doubt but he would have said the same Concerning christ and his Apostles, if the Books of the New Testament had been then extant.
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A supernatural Discovery or Manifestation, either immediately to our Minds, by our Understandings and inward Faculties; (for I do not so well understand the distinction between Understanding and Imagination,
A supernatural Discovery or Manifestation, either immediately to our Minds, by our Understandings and inward Faculties; (for I do not so well understand the distinction between Understanding and Imagination,
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For it is not at all unsuitable to the wisdom of God, to make a supernatural Discovery to us of such things as may be known by the light of Nature, either to give us a clearer manifestation of such Truths as were more obscurely known,
For it is not At all unsuitable to the Wisdom of God, to make a supernatural Discovery to us of such things as may be known by the Light of Nature, either to give us a clearer manifestation of such Truths as were more obscurely known,
2 dly. For the several kinds of Divine Revelation. That they were various, the Apostle to the Hebrews tells us, ch. 1.1. God who at sundry times, and in several manners, spake to the Fathers by the Prophets ;
2 dly. For the several Kinds of Divine Revelation. That they were various, the Apostle to the Hebrews tells us, changed. 1.1. God who At sundry times, and in several manners, spoke to the Father's by the prophets;
or that which was the highest of all, which they call gradus Mosaicus, the degree of Revelation which was peculiar to Moses. The Jewish Writers, especially Maimonides, have many subtil Observations about the differences of these several kinds of Revelation, which depends upon subtil and Philosophical Distinctions of the Faculties of Perception;
or that which was the highest of all, which they call gradus Mosaicus, the degree of Revelation which was peculiar to Moses. The Jewish Writers, especially Maimonides, have many subtle Observations about the differences of these several Kinds of Revelation, which depends upon subtle and Philosophical Distinctions of the Faculties of Perception;
as that some of these Revelations were by impression only upon the Understanding; some only upon the Imagination; some upon both; some upon the outward Senses:
as that Some of these Revelations were by impression only upon the Understanding; Some only upon the Imagination; Some upon both; Some upon the outward Senses:
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The fourth sort of Revelation, which was by Oracle, which is call'd Ʋrim and Thummim, was a rendring of Answers to Questions, by the High-Priest looking upon the Stones in the Breast-plate, which how it was done, is uncertain.
The fourth sort of Revelation, which was by Oracle, which is called Ʋrim and Thummim, was a rendering of Answers to Questions, by the High-Priest looking upon the Stones in the Breastplate, which how it was done, is uncertain.
The Fifth sort of Revelation is that which they call the Holy Ghost, which was a more calm and gentle Inspiration, without any extraordinary Transport of Mind or Extasie;
The Fifth sort of Revelation is that which they call the Holy Ghost, which was a more Cam and gentle Inspiration, without any extraordinary Transport of Mind or Ecstasy;
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or Transport, when he was waking, and in his ordinary Temper, and his Senses not bound up either by Extasie or Sleep, that it was a Revelation immediately from God himself,
or Transport, when he was waking, and in his ordinary Temper, and his Senses not bound up either by Ecstasy or Sleep, that it was a Revelation immediately from God himself,
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But that the Revelation which was made to him, had some singular Prerogatives above those of other Prophets, is plain from Scripture, Numb. 12.5, 6, 7, 8, when Aaron and Miriam contended with Moses as being equal to him, God tells them that there was a vast difference between him and other Prophets;
But that the Revelation which was made to him, had Some singular Prerogatives above those of other prophets, is plain from Scripture, Numb. 12.5, 6, 7, 8, when Aaron and Miriam contended with Moses as being equal to him, God tells them that there was a vast difference between him and other prophets;
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even apparently, and not in dark Speeches, &c. Ex. 33.11. And the Lord spake unto Moses face to face, as a Man speaketh unto his Friend. Deut. 34.10. And there arose not a Prophet since in Israel like unto Moses, whom the Lord knew face to face.
even apparently, and not in dark Speeches, etc. Ex. 33.11. And the Lord spoke unto Moses face to face, as a Man speaks unto his Friend. Deuteronomy 34.10. And there arose not a Prophet since in Israel like unto Moses, whom the Lord knew face to face.
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only our Lord Jesus Christ, by whom God hath discovered his Will to us under the New Testament, did excel Moses; Moses being but a faithful Servant that is, humilis amicus, a meaner sort of Friend;
only our Lord jesus christ, by whom God hath discovered his Will to us under the New Testament, did excel Moses; Moses being but a faithful Servant that is, Humilis Amicus, a meaner sort of Friend;
but the Lord Jesus Christ, the only begotten Son of God, who came from the bosom of his Father, and was intimately acquainted with the secrets of his Will,
but the Lord jesus christ, the only begotten Son of God, who Come from the bosom of his Father, and was intimately acquainted with the secrets of his Will,
Now these being the several sorts and degrees of Revelation, which God hath made of himself to the World, the Holy Scriptures are a System or Collection of these, the authentick Instrument or Record, by which the things revealed any of these ways, are transmitted to us,
Now these being the several sorts and Degrees of Revelation, which God hath made of himself to the World, the Holy Scriptures Are a System or Collection of these, the authentic Instrument or Record, by which the things revealed any of these ways, Are transmitted to us,
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And this being now the great and standing Revelation of God, which is to continue to the end of the World, I intend to limit my Discourse solely to this,
And this being now the great and standing Revelation of God, which is to continue to the end of the World, I intend to limit my Discourse solely to this,
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And therefore in the 3 d Place to shew you what Advantages this standing Revelation of the Scriptures hath, above private Revelations made to particular Persons,
And Therefore in the 3 worser Place to show you what Advantages this standing Revelation of the Scriptures hath, above private Revelations made to particular Persons,
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and likewise to his Goodness, it being a real Priviledge which these later Ages of the World enjoy, that they have a more fixt and certain way of being acquainted with the Will of God,
and likewise to his goodness, it being a real Privilege which these later Ages of the World enjoy, that they have a more fixed and certain Way of being acquainted with the Will of God,
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Suppose a Revelation made to a particular Person, which is of general Concernment, that this may have a general and lasting effect, he must impart it to others,
Suppose a Revelation made to a particular Person, which is of general Concernment, that this may have a general and lasting Effect, he must impart it to Others,
Now this way of conveying a Revelation by Oral Report must needs be liable to many Uncertainties, both by involuntary Mistakes, through Weakness of Memory or Understanding;
Now this Way of conveying a Revelation by Oral Report must needs be liable to many Uncertainties, both by involuntary Mistakes, through Weakness of Memory or Understanding;
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Whereas being once recorded by Persons secured from Error, by Supernatural and Divine Assistance, they are not liable to those easie Falsifications or Mistakes, which traditional Reports and Relations are necessarily, through human Malice or Weakness, liable to.
Whereas being once recorded by Persons secured from Error, by Supernatural and Divine Assistance, they Are not liable to those easy Falsifications or Mistakes, which traditional Reports and Relations Are necessarily, through human Malice or Weakness, liable to.
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it being not morally possible that a common Book, that passeth through all hands, and which is of vast Importance and Concernment, should be liable to any material Corruption, without a general Conspiracy and Agreement, which cannot be,
it being not morally possible that a Common Book, that passes through all hands, and which is of vast Importance and Concernment, should be liable to any material Corruption, without a general conspiracy and Agreement, which cannot be,
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So that considering the commonness, and universal Concernment of this Book of the Scriptures, all Men are in a manner equally, that is, every Man is sufficiently and competently assur'd of the credit of it;
So that considering the commonness, and universal Concernment of this Book of the Scriptures, all Men Are in a manner equally, that is, every Man is sufficiently and competently assured of the credit of it;
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and consequently the assurance which we can have of a private Revelation, which is deliver'd traditionally through a great many Persons, must needs be very unequal.
and consequently the assurance which we can have of a private Revelation, which is Delivered traditionally through a great many Persons, must needs be very unequal.
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otherwise in a very short space, either through the unfaithfulness, or carelessness and frailty of Men, they will either be quite lost, or so corrupted and depraved, that they will signifie nothing.
otherwise in a very short Molle, either through the unfaithfulness, or carelessness and frailty of Men, they will either be quite lost, or so corrupted and depraved, that they will signify nothing.
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From all which it appears, that we have so little cause to murmur and repine at the Providence of God, which in these later Ages of the World does not make those more immediate Discoveries and Manifestations of himself to us, that he did to former Ages, that we have rather great reason to admire the Wisdom and Goodness of God's Providence, which hath privileged us with this standing Revelation of his written Word, which hath so many ways the Advantage of frequent and extraordinary Revelation,
From all which it appears, that we have so little cause to murmur and repine At the Providence of God, which in these later Ages of the World does not make those more immediate Discoveries and Manifestations of himself to us, that he did to former Ages, that we have rather great reason to admire the Wisdom and goodness of God's Providence, which hath privileged us with this standing Revelation of his written Word, which hath so many ways the Advantage of frequent and extraordinary Revelation,
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I know there are some that have endeavour'd to perswade the World, that Doctrines may much better be preserved by common Rumor and Report, than by Writing and Record;
I know there Are Some that have endeavoured to persuade the World, that Doctrines may much better be preserved by Common Rumor and Report, than by Writing and Record;
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Now that we have sufficient Evidence of the divinity of the Scriptures, will best appear, by considering what is sufficient to give Authority to a Book,
Now that we have sufficient Evidence of the divinity of the Scriptures, will best appear, by considering what is sufficient to give authority to a Book,
Now the utmost Authority that any Book is capable of, is, that it hath been transmitted down to us by the general and uncontroll'd Testimony of all Ages,
Now the utmost authority that any Book is capable of, is, that it hath been transmitted down to us by the general and uncontrolled Testimony of all Ages,
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The highest attestation that any Man can give of the Truth of what he relates, is to lay down his Life for the Testimony of it; and this the Apostles did.
The highest attestation that any Man can give of the Truth of what he relates, is to lay down his Life for the Testimony of it; and this the Apostles did.
this is as great an Evidence as the world can give, and as the thing is capable of, that our Saviour was a Teacher come from God, and that the Apostles were extraordinarily assisted by the Holy Ghost;
this is as great an Evidence as the world can give, and as the thing is capable of, that our Saviour was a Teacher come from God, and that the Apostles were extraordinarily assisted by the Holy Ghost;
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but I design now only briefly to represent to you, that we, who live at the distance of so many Ages from the time of this Revelation, are not destitute of sufficient Evidence for the Authority of the Scriptures,
but I Design now only briefly to represent to you, that we, who live At the distance of so many Ages from the time of this Revelation, Are not destitute of sufficient Evidence for the authority of the Scriptures,
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THESE Words are the Conclusion of that excellent Parable of our Saviour concerning the Rich Man and Lazarus, and they are the final Answer which Abraham gives to the Rich Man's last Request;
THESE Words Are the Conclusion of that excellent Parable of our Saviour Concerning the Rich Man and Lazarus, and they Are the final Answer which Abraham gives to the Rich Man's last Request;
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who being in great Torment, and not able to obtain any Ease for himself, is represented as concerned for his Relations, whom he had left behind him upon Earth;
who being in great Torment, and not able to obtain any Ease for himself, is represented as concerned for his Relations, whom he had left behind him upon Earth;
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lest they also by their own Carelessness and Folly should plunge themselves into the same Misery that he was in, and therefore he begs of Abraham, that he would send Lazarus to his Father's House, where he had five brethren, that he might testify unto them,
lest they also by their own Carelessness and Folly should plunge themselves into the same Misery that he was in, and Therefore he begs of Abraham, that he would send Lazarus to his Father's House, where he had five brothers, that he might testify unto them,
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To which Request Abraham answers, that there was no necessity of such an extraordinary course to be used toward those who had sufficient means of Conviction so near at hand,
To which Request Abraham answers, that there was no necessity of such an extraordinary course to be used towards those who had sufficient means of Conviction so near At hand,
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But the Rich Man presseth his Request further, upon this Reason, that they might not perhaps be moved by Moses and the Prophets, nay it was likely they would not be moved by them;
But the Rich Man Presseth his Request further, upon this Reason, that they might not perhaps be moved by Moses and the prophets, nay it was likely they would not be moved by them;
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In which Words Abraham absolutely denies that there is any such Probability, much less Certainty, that those who reject a publick credible Revelation of God, such as that of the Holy Scriptures is, should be effectually convinced by a Messenger from the dead.
In which Words Abraham absolutely Denies that there is any such Probability, much less Certainty, that those who reject a public credible Revelation of God, such as that of the Holy Scriptures is, should be effectually convinced by a Messenger from the dead.
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First. That we are not to understand these Words too strictly and rigorously, as if the thing were simply and in it self impossible, that a Man who is not convinced by hearing or reading Moses and the Prophets, should be brought to Repentance any other way.
First. That we Are not to understand these Words too strictly and rigorously, as if the thing were simply and in it self impossible, that a Man who is not convinced by hearing or reading Moses and the prophets, should be brought to Repentance any other Way.
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For it is very possible in the Nature of the thing, yea and likely enough, that a Man who is not convinced by calm Evidence and Perswasion, may yet be very much wrought upon by a strange and amazing Accident;
For it is very possible in the Nature of the thing, yea and likely enough, that a Man who is not convinced by Cam Evidence and Persuasion, may yet be very much wrought upon by a strange and amazing Accident;
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And yet for all this, it is not probable upon the whole matter, and if all Circumstances be duly consider'd, that this should generally have a permanent effect upon Men,
And yet for all this, it is not probable upon the Whole matter, and if all circumstances be duly considered, that this should generally have a permanent Effect upon Men,
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So that if rational Means of Conviction were the thing desired, it was not likely that those, who were not persuaded by Moses and the Prophets, which were acknowledged by themselves to have had the Confirmation of so many undoubted Miracles, should in reason be convinced by a private and single Miracle.
So that if rational Means of Conviction were the thing desired, it was not likely that those, who were not persuaded by Moses and the prophets, which were acknowledged by themselves to have had the Confirmation of so many undoubted Miracles, should in reason be convinced by a private and single Miracle.
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These Considerations being premised by way of Caution, I come now to make out the Truth of what is here asserted in the Text. And for the full clearing of this matter, I shall speak to these two Propositions.
These Considerations being premised by Way of Caution, I come now to make out the Truth of what is Here asserted in the Text. And for the full clearing of this matter, I shall speak to these two Propositions.
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and tho' he do seldom manifest himself in supernatural and extraordinary ways, yet he hath not left himself without a Witness, by the constant course of Nature, in the returns of Day and Night, in the Revolutions of the Seasons of the Year, in that he gives us rain from Heaven and fruitful Seasons, filling our Hearts with food and gladness.
and though he do seldom manifest himself in supernatural and extraordinary ways, yet he hath not left himself without a Witness, by the constant course of Nature, in the returns of Day and Night, in the Revolutions of the Seasons of the Year, in that he gives us rain from Heaven and fruitful Seasons, filling our Hearts with food and gladness.
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God hath not thought fit to gratified the perverse Curiosity of Men, by affording to every Man a particular and immediate Revelation of his Mind and Will:
God hath not Thought fit to gratified the perverse Curiosity of Men, by affording to every Man a particular and immediate Revelation of his Mind and Will:
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Second Place to shew, That it is upon the whole Matter, and all Circumstances consider'd, very improbable, that those who reject this publick Revelation from God, should be effectually convinced,
Second Place to show, That it is upon the Whole Matter, and all circumstances considered, very improbable, that those who reject this public Revelation from God, should be effectually convinced,
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but yet for all that, it is very unlikely that they who obstinately and perversely refuse to be convinced by Moses and the Prophets, would be effectually persuaded, (that is,
but yet for all that, it is very unlikely that they who obstinately and perversely refuse to be convinced by Moses and the prophets, would be effectually persuaded, (that is,
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3. The very same reason which makes Men to reject the Counsels of God in his Word, would in all probability hinder them from being convinced by a particular Miracle.
3. The very same reason which makes Men to reject the Counsels of God in his Word, would in all probability hinder them from being convinced by a particular Miracle.
4. Experience does abundantly testifie, how ineffectual extraordinary ways are to convince those who are obstinately addicted and wedded to their Lusts.
4. Experience does abundantly testify, how ineffectual extraordinary ways Are to convince those who Are obstinately addicted and wedded to their Lusts.
1. If such Miracles, as a special Messenger from the dead to warn and admonish Men, were frequent and familiar, it is very probable they would have but very little effect upon Men,
1. If such Miracles, as a special Messenger from the dead to warn and admonish Men, were frequent and familiar, it is very probable they would have but very little Effect upon Men,
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as Sinners usually do, while they are under present Convictions of Conscience, and the Hand of God, by some great Affliction or Sickness, lies heavy upon them:
as Sinners usually do, while they Are under present Convictions of Conscience, and the Hand of God, by Some great Affliction or Sickness, lies heavy upon them:
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And if Apparitions from the dead were as common, as it is for Men to die, we may reasonably presume that the Discourses of dead and dying, of those that are going,
And if Apparitions from the dead were as Common, as it is for Men to die, we may reasonably presume that the Discourses of dead and dying, of those that Are going,
a Man that were strongly addicted to his Lusts, and had no Mind to leave them, would be apt when the Fright were over, to be easily persuaded that all this was merely the work of Fancy and Imagination;
a Man that were strongly addicted to his Lustiest, and had no Mind to leave them, would be apt when the Fright were over, to be Easily persuaded that all this was merely the work of Fancy and Imagination;
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For the Threatnings of God's Word against such Sins as natural Light convinceth Men of, have the natural Guilt and Fears of Men on their side, the particular Testimony of every Man's Conscience,
For the Threatenings of God's Word against such Sins as natural Light Convinces Men of, have the natural Gilded and Fears of Men on their side, the particular Testimony of every Man's Conscience,
and to give us full Assurance of the Truth and Reality of them, we have a credible Relation of great and unquestionable Miracles wrought on purpose to give Testimony to those Persons who denounced those Threatnings, that they came from God.
and to give us full Assurance of the Truth and Reality of them, we have a credible Relation of great and unquestionable Miracles wrought on purpose to give Testimony to those Persons who denounced those Threatenings, that they Come from God.
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3. The very same Reason which makes Men to reject the Counsels of God in his Word, would, in all probability, hinder Men from being convinced by an Apparition from the Dead.
3. The very same Reason which makes Men to reject the Counsels of God in his Word, would, in all probability, hinder Men from being convinced by an Apparition from the Dead.
It is not generally for want of Evidence, that Men do not yield a full and effectual Assent to the Truth of God's Word, I mean, that they do not Believe it so as to Obey it:
It is not generally for want of Evidence, that Men do not yield a full and effectual Assent to the Truth of God's Word, I mean, that they do not Believe it so as to Obey it:
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This account our blessed Saviour gives of the Enmity of the Jews against him and his Doctrine, John 3.19. Light is come into the World ▪ and Men love darkness rather than light, because their deeds are evil:
This account our blessed Saviour gives of the Enmity of the jews against him and his Doctrine, John 3.19. Light is come into the World ▪ and Men love darkness rather than Light, Because their Deeds Are evil:
Upon the same account it is, that Men resist the Doctrine of the Holy Scriptures; not because they have sufficient Reason to doubt of their Divine Authority;
Upon the same account it is, that Men resist the Doctrine of the Holy Scriptures; not Because they have sufficient Reason to doubt of their Divine authority;
The plain truth of the case is this, (if Men will honestly speak their Consciences, they cannot deny it) they do not call for more Evidence, either because they want it,
The plain truth of the case is this, (if Men will honestly speak their Consciences, they cannot deny it) they do not call for more Evidence, either Because they want it,
as one would have thought, might have brought the worst People in the world to Repentance, those of Tyre and Sydon, of Sodom and Gomorrah, yet they repented not.
as one would have Thought, might have brought the worst People in the world to Repentance, those of Tyre and Sidon, of Sodom and Gomorrah, yet they repented not.
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And which is yet more, our Saviour himself, according to his own Prediction while he was alive, rose again from the dead the third day, and was visibly taken up into Heaven;
And which is yet more, our Saviour himself, according to his own Prediction while he was alive, rose again from the dead the third day, and was visibly taken up into Heaven;
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And does not our own Experience tell us, how little effect the extraordinary Providences of God have had upon those who were not reclaimed by his Word.
And does not our own Experience tell us, how little Effect the extraordinary Providences of God have had upon those who were not reclaimed by his Word.
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It is not long since God shewed himself among us, by terrible things in Righteousness, and visited us with three of his sorest Judgments, War, and Pestilence, and Fire;
It is not long since God showed himself among us, by terrible things in Righteousness, and visited us with three of his Sorest Judgments, War, and Pestilence, and Fire;
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and depends upon the operation and concurrence of his Grace, which is not to be expected in an extraordinary way, where Men have obstinately rejected the ordinary means appointed by God for that end.
and depends upon the operation and concurrence of his Grace, which is not to be expected in an extraordinary Way, where Men have obstinately rejected the ordinary means appointed by God for that end.
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The Doctrine of Salvation contain'd in the Holy Scriptures, and the Promises and Threatnings of God's word, are the ordinary Means which God hath appointed for the Conversion of Men,
The Doctrine of Salvation contained in the Holy Scriptures, and the Promises and Threatenings of God's word, Are the ordinary Means which God hath appointed for the Conversion of Men,
And thus I have shewn you, as briefly and plainly as I could, how unlikely it is, that those who obstinately reject a clear and publick Revelation of God, should be effectually convinced and brought to Repentance by any Apparitions from the dead.
And thus I have shown you, as briefly and plainly as I could, how unlikely it is, that those who obstinately reject a clear and public Revelation of God, should be effectually convinced and brought to Repentance by any Apparitions from the dead.
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This our Saviour plainly supposeth in the Discourse which he represents between Abraham and the Rich Man, desiring that Lazarus might be sent from the dead to his Brethren, to testifie unto them ;
This our Saviour plainly Supposeth in the Discourse which he represents between Abraham and the Rich Man, desiring that Lazarus might be sent from the dead to his Brothers, to testify unto them;
to which Request Abraham would not have given this Answer and Advice, they have Moses and the Prophets, let them hear them, had he supposed that the Scriptures then were,
to which Request Abraham would not have given this Answer and advice, they have Moses and the prophets, let them hear them, had he supposed that the Scriptures then were,
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for the Rich Man might very well have replied, nay Father Abraham, but they are not permitted to have Moses and the Prophets in such a Language as they can understand;
for the Rich Man might very well have replied, nay Father Abraham, but they Are not permitted to have Moses and the prophets in such a Language as they can understand;
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It is evident then, that our Saviour, according to the Reasoning of this Parable, takes it for granted, that the Holy Scriptures are the standing and ordinary means of bringing Men to Faith and Repentance,
It is evident then, that our Saviour, according to the Reasoning of this Parable, Takes it for granted, that the Holy Scriptures Are the standing and ordinary means of bringing Men to Faith and Repentance,
and the Writings of his Apostles, because they are really afraid they should hear them, and by hearing of them, be convinced and perswaded of the Errors and Corruptions of their Church;
and the Writings of his Apostles, Because they Are really afraid they should hear them, and by hearing of them, be convinced and persuaded of the Errors and Corruptions of their Church;
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but instead of the Scriptures of the Old and New Testament, they have put into their Hands a Legend of famous Apparitions of Men from the Dead, testifying unto them concerning Purgatory and Transubstantiation,
but instead of the Scriptures of the Old and New Testament, they have put into their Hands a Legend of famous Apparitions of Men from the Dead, testifying unto them Concerning Purgatory and Transubstantiation,
and the Worship of the Blessed Virgin and the Saints, and the great benefit and refreshment which Souls in Purgatory have by the Indulgences of the Pope,
and the Worship of the Blessed Virgae and the Saints, and the great benefit and refreshment which Souls in Purgatory have by the Indulgences of the Pope,
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and Ways of Worship, not by Moses and the Prophets, not by the Doctrine of the Holy Scriptures (for they every where testifie against them) but by absurd Romances,
and Ways of Worship, not by Moses and the prophets, not by the Doctrine of the Holy Scriptures (for they every where testify against them) but by absurd Romances,
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and ill-contriv'd Fictions of Apparitions from the Dead. I will dismiss this matter with this one Observation, that however interested and confident Men may set a bold face upon any thing,
and ill-contrived Fictions of Apparitions from the Dead. I will dismiss this matter with this one Observation, that however interested and confident Men may Set a bold face upon any thing,
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This is an inestimable Priviledge and Advantage which the world in many Ages was destitute of, having no other Guide to conduct them to eternal Happiness but the Light of Nature,
This is an inestimable Privilege and Advantage which the world in many Ages was destitute of, having no other Guide to conduct them to Eternal Happiness but the Light of Nature,
for the remission of their Sins, through the tender Mercies of God, whereby the day-spring from on high hath visited us, to give light to them that sat in darkness,
for the remission of their Sins, through the tender mercies of God, whereby the dayspring from on high hath visited us, to give Light to them that sat in darkness,
God in these last days hath spoken unto us by his Son, and if we will not hear him, God will imploy no other extraordinary Prophet and Messenger to us.
God in these last days hath spoken unto us by his Son, and if we will not hear him, God will employ no other extraordinary Prophet and Messenger to us.
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3 dly, and lastly, Those who are not brought to Repentance, and effectually perswaded by this clear and publick Revelation which God hath made of his Will to Men in the Holy Scriptures, have reason to look upon their Case as desperate.
3 dly, and lastly, Those who Are not brought to Repentance, and effectually persuaded by this clear and public Revelation which God hath made of his Will to Men in the Holy Scriptures, have reason to look upon their Case as desperate.
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What a terrible sight would it be to any of us, to meet one of our Companions, whom we had lately known in this World, fresh come out of those Flames, with the smell of Fire and Brimstone upon him!
What a terrible sighed would it be to any of us, to meet one of our Sodales, whom we had lately known in this World, fresh come out of those Flames, with the smell of Fire and Brimstone upon him!
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God speaks to you by his Ministers, Men like your selves (God knows, poor frail and sinful Men) but we are sure, that when we call you to Repentance, we deliver to you the Will and Pleasure, the Counsels and Commands of the great God, which (whatever Account may be made of us) do certainly challenge your most awful attention and regard.
God speaks to you by his Ministers, Men like your selves (God knows, poor frail and sinful Men) but we Are sure, that when we call you to Repentance, we deliver to you the Will and Pleasure, the Counsels and Commands of the great God, which (whatever Account may be made of us) do Certainly challenge your most awful attention and regard.
And we are sensible that we are call'd to a very difficult and unpleasant work, to contend with the Lusts and Vices of Men, to strive against the strong and impetuous Streams of a wicked and perverse Generation;
And we Are sensible that we Are called to a very difficult and unpleasant work, to contend with the Lustiest and Vices of Men, to strive against the strong and impetuous Streams of a wicked and perverse Generation;
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And if we will not take these Warnings, why should we expect that God should vouchsafe to send an express Messenger to us from the other world, to certifie us how all things are there,
And if we will not take these Warnings, why should we expect that God should vouchsafe to send an express Messenger to us from the other world, to certify us how all things Are there,
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and that not so much to help the weakness of our Faith, as to humour the perverseness of our Infidelity? And why should we imagine that this Course would prove more effectual? Let us not deceive our selves, the same Lusts which now detain men so strongly in Impenitency and Unbelief, would in all probability hurry them on to Hell,
and that not so much to help the weakness of our Faith, as to humour the perverseness of our Infidelity? And why should we imagine that this Course would prove more effectual? Let us not deceive our selves, the same Lustiest which now detain men so strongly in Impenitency and Unbelief, would in all probability hurry them on to Hell,
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But are we in earnest, and would we be perswaded if one should rise from the dead? God hath condescended thus far to us, there is one risen from the dead to testifie unto us, Jesus the Son of God, who died for our sins, and rose again for our justification, and is ascended into Heaven,
But Are we in earnest, and would we be persuaded if one should rise from the dead? God hath condescended thus Far to us, there is one risen from the dead to testify unto us, jesus the Son of God, who died for our Sins, and rose again for our justification, and is ascended into Heaven,
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If we will not believe him, whom God hath sent, and to convince us that he hath sent him, hath raised him up from the dead, we shall die in our sins, and perish in our Impenitency.
If we will not believe him, whom God hath sent, and to convince us that he hath sent him, hath raised him up from the dead, we shall die in our Sins, and perish in our Impenitency.
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THESE Words are in the Parable of the Rich Man's Steward, who being called upon to give up his Accounts, in order to his being discharged from his Office, cast about with himself, what course he had best to take, to provide for his subsistence,
THESE Words Are in the Parable of the Rich Man's Steward, who being called upon to give up his Accounts, in order to his being discharged from his Office, cast about with himself, what course he had best to take, to provide for his subsistence,
when he should be turned out of his Employment. At last he resolves upon this; That he will go to his Lord's Debtors, and take a favourable account of them;
when he should be turned out of his Employment. At last he resolves upon this; That he will go to his Lord's Debtors, and take a favourable account of them;
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And is it not pity, that good Men do not apply this Wisdom to better and greater purposes? For is not every Man such a Steward, entrusted by God with the Blessings of this Life;
And is it not pity, that good Men do not apply this Wisdom to better and greater Purposes? For is not every Man such a Steward, Entrusted by God with the Blessings of this Life;
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1 st. The Persons compared, the Children of this world, and the Children of Light. It is a very usual Phrase among the Hebrews, when they would express any thing to partake of such a Nature,
1 Saint. The Persons compared, the Children of this world, and the Children of Light. It is a very usual Phrase among the Hebrews, when they would express any thing to partake of such a Nature,
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and those who are better enlightned with the Knowledge of their own immortality, and the Belief of a future state after this life, are call'd the Children of light.
and those who Are better enlightened with the Knowledge of their own immortality, and the Belief of a future state After this life, Are called the Children of Light.
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that is, in their way, viz. as to the Interests and Concernments of this world, than the Children of Light are in theirs, viz. as to the Interests and Concernments of the other world.
that is, in their Way, viz. as to the Interests and Concernments of this world, than the Children of Light Are in theirs, viz. as to the Interests and Concernments of the other world.
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So that we are to understand this Saying of our Saviour's with the same Allowance as we generally do all Moral and Proverbial Speeches, that they are true for the most part,
So that we Are to understand this Saying of our Saviour's with the same Allowance as we generally do all Moral and Proverbial Speeches, that they Are true for the most part,
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If they set up for Riches or Honour, they neglect and despise Pleasure, if it cross either of those Ends. And this fixt Resolution of the End is the great spring of Action,
If they Set up for Riches or Honour, they neglect and despise Pleasure, if it cross either of those Ends. And this fixed Resolution of the End is the great spring of Actium,
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and quench the heat of our endeavours, and abate the eagerness of our Pursuit, and according to the degree of it, will derive a debility and inconstancy into all our Motions.
and quench the heat of our endeavours, and abate the eagerness of our Pursuit, and according to the degree of it, will derive a debility and inconstancy into all our Motions.
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The double-minded Man (as St. James says) being unstable in all his ways. Now the Children of this world are commonly more fixt and resolved upon their End,
The double-minded Man (as Saint James Says) being unstable in all his ways. Now the Children of this world Are commonly more fixed and resolved upon their End,
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And of this we have a famous instance in that worldly and secular Church, which now for several hundreds of Years hath more steadily pursued the End of secular Greatness and Dominion,
And of this we have a famous instance in that worldly and secular Church, which now for several hundreds of years hath more steadily pursued the End of secular Greatness and Dominion,
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For instance, Why do they deny the People the Holy Scriptures and the Service of God, in a language which they can understand? but that by keeping them in Ignorance, they may have them in more perfect Slavery and Subjection to them? Why do they forbid their Priests to marry? but that they may have no Interest distinct from that of their Church,
For instance, Why do they deny the People the Holy Scriptures and the Service of God, in a language which they can understand? but that by keeping them in Ignorance, they may have them in more perfect Slavery and Subjection to them? Why do they forbid their Priests to marry? but that they may have no Interest distinct from that of their Church,
and leave all to it when they die? To what end is Auricular Confession? but to keep People in awe, by the knowledge of their Secrets? Why must the Laity only receive the Sacrament in one kind,
and leave all to it when they die? To what end is Auricular Confessi? but to keep People in awe, by the knowledge of their Secrets? Why must the Laity only receive the Sacrament in one kind,
but to draw a greater Reverence to the Priest, whose Priviledge it shall be to receive in both? And why is the Intention of the Priest necessary to the efficacy of the Sacraments? but to perswade the People, that notwithstanding the gracious Intention of God toward Mankind, they cannot be saved without the good will of the Priest? The Doctrines of Purgatory and Indulgences are a plain device to make their Markets of the Sins and Souls of Men.
but to draw a greater reverence to the Priest, whose Privilege it shall be to receive in both? And why is the Intention of the Priest necessary to the efficacy of the Sacraments? but to persuade the People, that notwithstanding the gracious Intention of God towards Mankind, they cannot be saved without the good will of the Priest? The Doctrines of Purgatory and Indulgences Are a plain device to make their Markets of the Sins and Souls of Men.
and the Doctrines of it should serve a Secular Interest and Design, 1 John 4.5. They are of the World, and they speak from the World, and the World hears them.
and the Doctrines of it should serve a Secular Interest and Design, 1 John 4.5. They Are of the World, and they speak from the World, and the World hears them.
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What Church is there in the world, so true throughout to the Interest of Religion, as this worldly Church hath been to its own Secular Power and greatness?
What Church is there in the world, so true throughout to the Interest of Religion, as this worldly Church hath been to its own Secular Power and greatness?
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And the Men of the world are very ingenious in discerning the fitness and force of Means to their several Ends. To what a certainty have Men reduced all the ways and arts of Gain,
And the Men of the world Are very ingenious in discerning the fitness and force of Means to their several Ends. To what a certainty have Men reduced all the ways and arts of Gain,
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and growing rich, and of rising to Honour and Preferment? What long Trains will Men lay to bring about their desired End? What subtil methods have men devised, to insinuate themselves into Court;
and growing rich, and of rising to Honour and Preferment? What long Trains will Men lay to bring about their desired End? What subtle methods have men devised, to insinuate themselves into Court;
and when they are there, to plant themselves in the Eye of their Prince, and in the Sunshine of his Favour? and then they have as many ways of worming others out, as of screwing themselves in.
and when they Are there, to plant themselves in the Eye of their Prince, and in the Sunshine of his Favour? and then they have as many ways of worming Others out, as of screwing themselves in.
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But in the Concernments of our Souls, and the Affairs of another world, how dull and injudicious are we? and how awkardly and untowardly do we apply Means to Ends,
But in the Concernments of our Souls, and the Affairs of Another world, how dull and injudicious Are we? and how awkardly and untowardly do we apply Means to Ends,
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as if Men were only wise to do evil, but to do good had no understanding, as the Prophet complains? By what incongruous and irregular Means do many (who would seem to be,
as if Men were only wise to do evil, but to do good had no understanding, as the Prophet complains? By what incongruous and irregular Means do many (who would seem to be,
and the bushes and brakes of unprofitable Questions, and Controversies? Whereas the way to Heaven lies plain and straight before us, consisting in Simplicity of Belief,
and the Bushes and brakes of unprofitable Questions, and Controversies? Whereas the Way to Heaven lies plain and straight before us, consisting in Simplicity of Belief,
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and though he love Divisions among Christians, yet he always takes care, that his own Kingdom be not divided against it self, so as to endanger the Ruin of it.
and though he love Divisions among Christians, yet he always Takes care, that his own Kingdom be not divided against it self, so as to endanger the Ruin of it.
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Then the Pope and the Kings of the Earth take counsel together, and like Herod and Pilate, when Christ was to be crucified, can be made Friends at a days warning.
Then the Pope and the Kings of the Earth take counsel together, and like Herod and Pilate, when christ was to be Crucified, can be made Friends At a days warning.
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What Drudges were Caesar and Alexander in the way of Fame and Ambition? How did they tire themselves and others with long and tedious Marches? To what Inconveniences and Dangers did they expose themselves and Thousands more? What Havock and Destruction did they make in the world, that they might gain to themselves the empty Title of Conquerors of it? When the Men of the worl• engage in any Design,
What Drudges were Caesar and Alexander in the Way of Fame and Ambition? How did they tire themselves and Others with long and tedious Marches? To what Inconveniences and Dangers did they expose themselves and Thousands more? What Havoc and Destruction did they make in the world, that they might gain to themselves the empty Title of Conquerors of it? When the Men of the worl• engage in any Design,
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But in the pursuit of better things, how cold and remiss are we? With what a careless indifference do most men mind their Souls? How negligent and formal,
But in the pursuit of better things, how cold and remiss Are we? With what a careless indifference do most men mind their Souls? How negligent and formal,
and with what faint Spirits do they resist Sin, and encounter the Temptations of it; and how often, and how easily are they foil'd and baffl'd by them.
and with what faint Spirits do they resist since, and encounter the Temptations of it; and how often, and how Easily Are they foiled and baffled by them.
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Give an Ambitious man almost a demonstration of the impossibility of his attempt; contrà audentior ibit, he will go on so much the more boldly and resolutely.
Give an Ambitious man almost a demonstration of the impossibility of his attempt; contrà audentior ibit, he will go on so much the more boldly and resolutely.
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he can bear to be hated, and persecuted, and have all manner of evil spoke against him for Money sake. And in the pursuit of these Designs, men will, with great Resolution, encounter Enmity and Opposition,
he can bear to be hated, and persecuted, and have all manner of evil spoke against him for Money sake. And in the pursuit of these Designs, men will, with great Resolution, encounter Enmity and Opposition,
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But on the other hand, how easily are men check'd and diverted from a good Course, by the Temptations and Advantages of this world? How many are cold in their Zeal for Religion, by the Favour and Friendship of this world? And as their Goods and Estate have grown greater, their Devotion hath grown less.
But on the other hand, how Easily Are men checked and diverted from a good Course, by the Temptations and Advantages of this world? How many Are cold in their Zeal for Religion, by the Favour and Friendship of this world? And as their Goods and Estate have grown greater, their Devotion hath grown less.
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and with the People of Israel, to be dishearten'd from all further Attempts of entring into the land of promise, because it is full of Giants and the Sons of Anak? How easily was Peter frighted into the denial of his Master? And when our Saviour was apprehended,
and with the People of Israel, to be disheartened from all further Attempts of entering into the land of promise, Because it is full of Giants and the Sons of Anak? How Easily was Peter frighted into the denial of his Master? And when our Saviour was apprehended,
But in the affairs of Religion, and the concernments of our Souls, how frequently do men act without a due Regard and consideration of their great End? and instead of making other things submit to it, they often bow and bend it to their inferior Interests.
But in the affairs of Religion, and the concernments of our Souls, how frequently do men act without a due Regard and consideration of their great End? and instead of making other things submit to it, they often bow and bend it to their inferior Interests.
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Second Place to give some account of this, whence it comes to pass, that the Children of this world are wiser in their generation than the Children of Light.
Second Place to give Some account of this, whence it comes to pass, that the Children of this world Are Wiser in their generation than the Children of Light.
but the things of another world being remote from us, are lessen'd by their distance, and consequently are not apt to work so powerfully upon our Minds;
but the things of Another world being remote from us, Are lessened by their distance, and consequently Are not apt to work so powerfully upon our Minds;
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The things which God hath prepared for them that love him, the Glory and Happiness of the next world, are things which Eye hath not seen, nor ear heard.
The things which God hath prepared for them that love him, the Glory and Happiness of the next world, Are things which Eye hath not seen, nor ear herd.
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And the Reason of this is plain, because that Principle in worldly and sensual men which pursues earthly things, is in those who are unregenerate, entire and undivided,
And the Reason of this is plain, Because that Principle in worldly and sensual men which pursues earthly things, is in those who Are unregenerate, entire and undivided,
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and consequently the Affections and Inclinations of the whole man do all tend one way, and run out towards those things in a full and undivided Stream:
and consequently the Affections and Inclinations of the Whole man do all tend one Way, and run out towards those things in a full and undivided Stream:
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and that heavenly Principle which is in them, is very much hindred in its Operations by a contrary Principle, our earthly and sensual Inclinations, which are hardly ever perfectly subdu'd and brought under in this world.
and that heavenly Principle which is in them, is very much hindered in its Operations by a contrary Principle, our earthly and sensual Inclinations, which Are hardly ever perfectly subdued and brought under in this world.
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and possest with good hopes of obtaining it, and great fears and apprehensions of the Danger of missing it, this man may almost be put upon any thing.
and possessed with good hope's of obtaining it, and great fears and apprehensions of the Danger of missing it, this man may almost be put upon any thing.
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Good men are seldom so effectually and throughly perswaded of the Principles of Religion, and the truth of the Sayings contained in the holy Scriptures,
Good men Are seldom so effectually and thoroughly persuaded of the Principles of Religion, and the truth of the Sayings contained in the holy Scriptures,
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But good Men, tho' they have a great affection for Heaven and heavenly things, yet the business and necessities of this Life, do very much divert and take them off from the Care of better things, they are divided between the Concernments of this Life and the other;
But good Men, though they have a great affection for Heaven and heavenly things, yet the business and necessities of this Life, do very much divert and take them off from the Care of better things, they Are divided between the Concernments of this Life and the other;
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and will stick at no Means to compass their End. They do not stand upon the nice distinctions of good and evil, of right and wrong, invented by speculative and scrupulous Men, to puzle business,
and will stick At no Means to compass their End. They do not stand upon the Nicaenae Distinctions of good and evil, of right and wrong, invented by speculative and scrupulous Men, to puzzle business,
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1 st, Notwithstanding the Commendation which hath been given of the Wisdom of this world, yet upon the whole matter it is not much to be valued and admired.
1 Saint, Notwithstanding the Commendation which hath been given of the Wisdom of this world, yet upon the Whole matter it is not much to be valued and admired.
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but it is applied to little and low purposes, imployed about the Concernments of a short time and a few days, about the worst and meanest part of our selves,
but it is applied to little and low Purposes, employed about the Concernments of a short time and a few days, about the worst and Meanest part of our selves,
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And therefore that which the world admires and cries up for Wisdom, is in the esteem of God, who judgeth of things according to truth, but Vanity and Folly.
And Therefore that which the world admires and cries up for Wisdom, is in the esteem of God, who Judgeth of things according to truth, but Vanity and Folly.
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while he commends the Wisdom of the Children of this World, he adds that which is a considerable blemish and abatement to it, The Children of this world are wiser, NONLATINALPHABET,
while he commends the Wisdom of the Children of this World, he adds that which is a considerable blemish and abatement to it, The Children of this world Are Wiser,,
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than the Men of this world use about the things of this world, is exercised by the Children of light, who yet at last, through the mercy of God, do attain eternal Life.
than the Men of this world use about the things of this world, is exercised by the Children of Light, who yet At last, through the mercy of God, do attain Eternal Life.
and be as heartily concern'd for the unseen world, and for eternity, as they are for things visible and temporal, they would with much more certainty gain Heaven,
and be as heartily concerned for the unseen world, and for eternity, as they Are for things visible and temporal, they would with much more certainty gain Heaven,
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If we would seriously think of the other world, and were throughly possest with a firm belief of the eternity of that happiness or misery, which remains for Men after this Life, we should pray to God,
If we would seriously think of the other world, and were thoroughly possessed with a firm belief of the eternity of that happiness or misery, which remains for Men After this Life, we should pray to God,
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and will not everlasting shame and Confusion? The fear of Death will deter many men from robbing and stealing, who would perhaps venture upon these Crimes,
and will not everlasting shame and Confusion? The Fear of Death will deter many men from robbing and stealing, who would perhaps venture upon these Crimes,
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and the fire that is not quenched, have as great an awe and influence upon us? If they have not, it is a sign, that we do not equally believe the danger of Human Laws, and the Damnation of Hell.
and the fire that is not quenched, have as great an awe and influence upon us? If they have not, it is a Signen, that we do not equally believe the danger of Human Laws, and the Damnation of Hell.
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and earnestly beg the Assistance of God's Grace, we might come to know our Duty, and our Wills might be engaged to follow the directions of our Understandings,
and earnestly beg the Assistance of God's Grace, we might come to know our Duty, and our Wills might be engaged to follow the directions of our Understandings,
if the rod of Affliction will fetch it out of us, and make us do that, which at other times we say we are unable to do, this is a demonstration that it is in us,
if the rod of Affliction will fetch it out of us, and make us do that, which At other times we say we Are unable to do, this is a demonstration that it is in us,
as we may judge by the terms of comparison which he useth, that the Children of this World should be wiser than the Children of Light, that is, than Wisdom's own Children ;
as we may judge by the terms of comparison which he uses, that the Children of this World should be Wiser than the Children of Light, that is, than Wisdom's own Children;
How should it make our Blood to rise in our Faces, and fill us with Confusion, that the Men of this World should be more prudent and skilful in the contrivance and management of their little Affairs, more resolute and vigorous in the prosecution of them;
How should it make our Blood to rise in our Faces, and fill us with Confusion, that the Men of this World should be more prudent and skilful in the contrivance and management of their little Affairs, more resolute and vigorous in the prosecution of them;
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Do but observe the Men of the World, what a Pace they go, what large and nimble steps they take in the pursuit of earthly things, they do not seek Riches as if they sought them not, and love the World as if they loved it not, and enjoy the present delights of this World, as if they possest them not ;
Do but observe the Men of the World, what a Pace they go, what large and nimble steps they take in the pursuit of earthly things, they do not seek Riches as if they sought them not, and love the World as if they loved it not, and enjoy the present delights of this World, as if they possessed them not;
But to all this it may be said, you have already told us, that the Children of this world have so many advantages above the Children of Light, that it is no wonder if they excel and out-strip them;
But to all this it may be said, you have already told us, that the Children of this world have so many advantages above the Children of Light, that it is no wonder if they excel and outstrip them;
cc-acp p-acp d d pn31 vmb vbi vvn, pn22 vhb av vvn pno12, cst dt n2 pp-f d n1 vhb av d n2 p-acp dt n2 pp-f n1, cst pn31 vbz dx n1 cs pns32 vvb cc vvi pno32;
But if the Children of Light would look about them, and take all things into consideration, they might see something very considerable to balance the Advantages on the other side.
But if the Children of Light would look about them, and take all things into consideration, they might see something very considerable to balance the Advantages on the other side.
p-acp cs dt n2 pp-f j vmd vvi p-acp pno32, cc vvb d n2 p-acp n1, pns32 vmd vvi pi av j pc-acp vvi dt n2 p-acp dt j-jn n1.
and of the Rewards and Punishments of it, the Greatness and Eternity of these is such an amazing Consideration that no distance can render them inconsiderable to a prudent and thinking Man. And tho' the Men of the World have an entire Principle, which is not divided between God and the World;
and of the Rewards and Punishments of it, the Greatness and Eternity of these is such an amazing Consideration that no distance can render them inconsiderable to a prudent and thinking Man. And though the Men of the World have an entire Principle, which is not divided between God and the World;
cc pp-f dt n2 cc n2 pp-f pn31, dt n1 cc n1 pp-f d vbz d dt j-vvg n1 cst dx n1 vmb vvi pno32 j p-acp dt j cc vvg n1 cc cs dt n2 pp-f dt n1 vhb dt j n1, r-crq vbz xx vvn p-acp np1 cc dt n1;
And this surely is an unspeakable Advantage which the Children of Light have above the Children of this World, that if we faithfully use the Means, we cannot fail of the End;
And this surely is an unspeakable Advantage which the Children of Light have above the Children of this World, that if we faithfully use the Means, we cannot fail of the End;
if we have our fruit unto holiness, our end shall be everlasting Life ; Which God of his infinite Goodness grant to us all, for his Mercy's sake. FINIS.
if we have our fruit unto holiness, our end shall be everlasting Life; Which God of his infinite goodness grant to us all, for his Mercy's sake. FINIS.
