Sixteen sermons, preached on several subjects. By the most Reverend Dr. John Tillotson late Lord Arch-Bishop of Canterbury. Being the third volume; published from the originals, by Ralph Barker, D.D. chaplain to his Grace
Some false Apostles had made a great disturbance in the Churches planted by the Apostles of Christ, by teaching that it was necessary for Christians, not only to embrace,
some false Apostles had made a great disturbance in the Churches planted by the Apostles of christ, by teaching that it was necessary for Christians, not only to embrace,
but likewise to be Circumcised, and keep the Law of Moses. Of this disturbance which was raised in the Christian Church, you have the History at large, Acts 15. and as in several other Churches,
but likewise to be Circumcised, and keep the Law of Moses. Of this disturbance which was raised in the Christian Church, you have the History At large, Acts 15. and as in several other Churches,
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For he tells us, ver. 6. of this Chapter, that he marvelled, that they were so soon removed from him that called them by (or through) the grace of Christ, unt• another Gospel, that is,
For he tells us, ver. 6. of this Chapter, that he marveled, that they were so soon removed from him that called them by (or through) the grace of christ, unt• Another Gospel, that is,
For the making of any thing necessary to Salvation, which our Saviour in his Gospel had not made so, he calls another Gospel. I marvel that ye are so soon removed from him that called you by the grace of Christ,
For the making of any thing necessary to Salvation, which our Saviour in his Gospel had not made so, he calls Another Gospel. I marvel that you Are so soon removed from him that called you by the grace of christ,
yea tho' it were an Apostle, or an Angel from Heaven, who by thus perverting the Gospel of Christ (that is by making any thing necessary to be believed or practised, which our Saviour in his Gospel had not made so) should in effect preach another Gospel; but tho' we,
yea though it were an Apostle, or an Angel from Heaven, who by thus perverting the Gospel of christ (that is by making any thing necessary to be believed or practised, which our Saviour in his Gospel had not made so) should in Effect preach Another Gospel; but though we,
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or an Angel from Heaven, preach any other Gospel unto you, than that which we have preached unto you, let him be Anathema, an accursed thing. And then to express his confidence and vehemency in this matter,
or an Angel from Heaven, preach any other Gospel unto you, than that which we have preached unto you, let him be Anathema, an accursed thing. And then to express his confidence and vehemency in this matter,
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and to shew that he did not speak this rashly, and in a heat, but upon due consideration, he repeats it again in the next verse, As we said before, so say I now again,
and to show that he did not speak this rashly, and in a heat, but upon due consideration, he repeats it again in the next verse, As we said before, so say I now again,
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From the words thus explained by the consideration of the Context, and of the main scope and design of this Epistle, these following Observations do naturally arise.
From the words thus explained by the consideration of the Context, and of the main scope and Design of this Epistle, these following Observations do naturally arise.
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First, That the addition of any thing to the Christian Religion, as necessary to be believed and practised in order to Salvation, is a perverting the Gospel of Christ, and preaching another Gospel.
First, That the addition of any thing to the Christian Religion, as necessary to be believed and practised in order to Salvation, is a perverting the Gospel of christ, and preaching Another Gospel.
Fourthly, and consequently, That since the declaration of the Gospel, and the confirmation of it, there is no Authority in the Christian Church, to impose upon Christians any thing as of necessity to Salvation, which the Gospel hath not made so.
Fourthly, and consequently, That since the declaration of the Gospel, and the confirmation of it, there is no authority in the Christian Church, to impose upon Christians any thing as of necessity to Salvation, which the Gospel hath not made so.
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Fifthly, That there is no visible Judge (how Infallible soever he may pretend to be) to whose definitions and declarations in Matters of Faith and Practice, necessary to Salvation, we are bound to submit, without examination,
Fifthly, That there is no visible Judge (how Infallible soever he may pretend to be) to whose definitions and declarations in Matters of Faith and Practice, necessary to Salvation, we Are bound to submit, without examination,
Sixthly, and Lastly, Whosoever teacheth any thing as of necessity to Salvation, to be believed or practised, besides what the Gospel of Christ hath made necessary, does fall under the Anathema here in the Text; because in so doing, he perverteth the Gospel of Christ, and preacheth another Gospel.
Sixthly, and Lastly, Whosoever Teaches any thing as of necessity to Salvation, to be believed or practised, beside what the Gospel of christ hath made necessary, does fallen under the Anathema Here in the Text; Because in so doing, he perverteth the Gospel of christ, and Preacheth Another Gospel.
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Now the Apostle expresly declares, that tho' we (that is, he himself, or any of the Apostles) or an Angel from Heaven, preach any other Gospel unto you,
Now the Apostle expressly declares, that though we (that is, he himself, or any of the Apostles) or an Angel from Heaven, preach any other Gospel unto you,
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That the addition of any thing to the Christian Religion, as necessary to be believed or practised in order to Salvation, is a perverting the Gospel of Christ, and preaching another Gospel.
That the addition of any thing to the Christian Religion, as necessary to be believed or practised in order to Salvation, is a perverting the Gospel of christ, and preaching Another Gospel.
but because they added to the Christian Religion, and made Circumcision, and the keeping of the Law of Moses, an essential part of the Christian Religion,
but Because they added to the Christian Religion, and made Circumcision, and the keeping of the Law of Moses, an essential part of the Christian Religion,
Where you see that this Doctrine is declared to be of pernicious consequence, tending to subvert the Souls of Men, and likewise to be an addition to the Doctrine of the Gospel which was delivered by the Apostles, who here with one consent declare, that they had given no such commandment; that is;
Where you see that this Doctrine is declared to be of pernicious consequence, tending to subvert the Souls of Men, and likewise to be an addition to the Doctrine of the Gospel which was Delivered by the Apostles, who Here with one consent declare, that they had given no such Commandment; that is;
but on the concontrary had declared, that the death of Christ having put an end to the Jewish Dispensation, there was now no obligation upon Christians to observe the Law of Moses.
but on the concontrary had declared, that the death of christ having put an end to the Jewish Dispensation, there was now no obligation upon Christians to observe the Law of Moses.
as necessary to be believed or practised in order to Salvation, which the Gospel hath not made so, is preaching another Gospel; because it makes an essential change in the Terms and Conditions of the Gospel Covenant, which declares Salvation unto Men upon such and such Terms, and no other.
as necessary to be believed or practised in order to Salvation, which the Gospel hath not made so, is preaching Another Gospel; Because it makes an essential change in the Terms and Conditions of the Gospel Covenant, which declares Salvation unto Men upon such and such Terms, and no other.
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After the delivery of the Gospel by the Son of God, and the publication of it to the World by his Apostles, who were Commissioned and Inspired by him to that purpose,
After the delivery of the Gospel by the Son of God, and the publication of it to the World by his Apostles, who were Commissioned and Inspired by him to that purpose,
and declared Salvation to Men upon any other terms than those which are declared in the Gospel, was to be credited, what pretence soever he should make to a Divine Commission, or an Infallible Assistance.
and declared Salvation to Men upon any other terms than those which Are declared in the Gospel, was to be credited, what pretence soever he should make to a Divine Commission, or an Infallible Assistance.
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If the Apostles themselves, who were Divinely Commissioned and Infallibly assisted in the Preaching of the Gospel, should afterwards make any addition to it,
If the Apostles themselves, who were Divinely Commissioned and Infallibly assisted in the Preaching of the Gospel, should afterwards make any addition to it,
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or declare any other Terms of Salvation, than those which are declared in the Gospel which they had already published to the World, they ought not to be regarded. And the Reason is plain;
or declare any other Terms of Salvation, than those which Are declared in the Gospel which they had already published to the World, they ought not to be regarded. And the Reason is plain;
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if he contradict himself, and deliver Doctrines which do plainly clash with one another: For if he spake true at first, I cannot believe him declaring the contrary afterwards:
if he contradict himself, and deliver Doctrines which do plainly clash with one Another: For if he spoke true At First, I cannot believe him declaring the contrary afterwards:
And the Reason is the same, if an Angel from Heaven should come and preach a contrary Doctrine to that of the Gospel, he were not to be believed neither;
And the Reason is the same, if an Angel from Heaven should come and preach a contrary Doctrine to that of the Gospel, he were not to be believed neither;
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yet it is not possible for any Man to believe God against God himself; that is, to believe two Revelations, plainly contradictory to one another, to be from God;
yet it is not possible for any Man to believe God against God himself; that is, to believe two Revelations, plainly contradictory to one Another, to be from God;
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because every Man doth first and more firmly believe this Proposition or Principle, That Contradictions cannot be true, than any Revelation whatsoever;
Because every Man does First and more firmly believe this Proposition or Principle, That Contradictions cannot be true, than any Revelation whatsoever;
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for if Contradictions may be true, then no Revelation from God can signifie any thing, because the contrary may be equally true, and so truth and falsehood be all one.
for if Contradictions may be true, then no Revelation from God can signify any thing, Because the contrary may be equally true, and so truth and falsehood be all one.
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because they cannot pretend to a clearer Commission, and greater Evidence of Infallible Assistance, than an Apostle, or an Angel from Heaven, and yet the Text tells us, that would not be a sufficient warrant to preach another Gospel;
Because they cannot pretend to a clearer Commission, and greater Evidence of Infallible Assistance, than an Apostle, or an Angel from Heaven, and yet the Text tells us, that would not be a sufficient warrant to preach Another Gospel;
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it might indeed bring in question that which they had preached before, but could not give Credit and Authority to any thing plainly contrary to it, and inconsistent with it. III.
it might indeed bring in question that which they had preached before, but could not give Credit and authority to any thing plainly contrary to it, and inconsistent with it. III.
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Christians may judge and discern when another Gospel is preached, when new Articles of Faith, or Points of Practice, not enjoyned by the Gospel, are imposed upon Christians.
Christians may judge and discern when Another Gospel is preached, when new Articles of Faith, or Points of Practice, not enjoined by the Gospel, Are imposed upon Christians.
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This the Apostle supposeth every particular Church, and for ought I know every particular Christian, that is duly Instructed in the Christian Religion, to be a competent Judge of,
This the Apostle Supposeth every particular Church, and for ought I know every particular Christian, that is duly Instructed in the Christian Religion, to be a competent Judge of,
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and to be sufficiently able to discern when another Gospel is preached, and new Terms and Conditions, not declared in the Gospel, are added to the Christian Religion;
and to be sufficiently able to discern when Another Gospel is preached, and new Terms and Conditions, not declared in the Gospel, Are added to the Christian Religion;
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It may perhaps be said, that there was no need that they should be able to discern and judge of the Doctrines of those false Teachers, it was sufficient for them to believe the Apostle concerning the Doctrines of those Seducers,
It may perhaps be said, that there was no need that they should be able to discern and judge of the Doctrines of those false Teachers, it was sufficient for them to believe the Apostle Concerning the Doctrines of those Seducers,
But the Apostle speaks to them upon another supposition, which does necessarily imply, that they were able to discern and judge what Doctrines were agreeable to the Gospel, and what not;
But the Apostle speaks to them upon Another supposition, which does necessarily imply, that they were able to discern and judge what Doctrines were agreeable to the Gospel, and what not;
for he puts the Case, that if he himself, or any of the Apostles, or an Angel from Heaven, should preach to them another Doctrine, contrary to that of the Gospel, they ought to reject it with detestation;
for he puts the Case, that if he himself, or any of the Apostles, or an Angel from Heaven, should preach to them Another Doctrine, contrary to that of the Gospel, they ought to reject it with detestation;
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but this doth necessarily suppose them able to judge, when such Doctrines were preached, and consequently that all things necessary to be believed and practised by all Christians are clearly and plainly declared in the Gospel;
but this does necessarily suppose them able to judge, when such Doctrines were preached, and consequently that all things necessary to be believed and practised by all Christians Are clearly and plainly declared in the Gospel;
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all the Doctrines whereof are now contained in the Holy Scriptures, in which all things necessary to Faith and a good Life are so plainly delivered, that any sober and inquisitive Person may learn them from thence,
all the Doctrines whereof Are now contained in the Holy Scriptures, in which all things necessary to Faith and a good Life Are so plainly Delivered, that any Sobrium and inquisitive Person may Learn them from thence,
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And this is not only the Principle of Protestants, but the express and constant Doctrine of the Ancient Fathers of the Church, whatever the Church of Rome, for the maintaining of her usurp'd Authority over the Consciences of Men, pretends to the contrary.
And this is not only the Principle of Protestants, but the express and constant Doctrine of the Ancient Father's of the Church, whatever the Church of Rome, for the maintaining of her usurped authority over the Consciences of Men, pretends to the contrary.
Some things in Scripture are granted to be obscure and difficult, on purpose to exercise the Study and Enquiries of those who have leisure and capacity for it:
some things in Scripture Are granted to be Obscure and difficult, on purpose to exercise the Study and Enquiries of those who have leisure and capacity for it:
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namely, that since the Declaration of the Gospel, and the Confirmation given to it, there is no Authority in the Christian Church to impose upon Christians any thing,
namely, that since the Declaration of the Gospel, and the Confirmation given to it, there is no authority in the Christian Church to impose upon Christians any thing,
The Commission given by our Lord and Saviour to his Apostles, was to preach the Gospel to all Nations, or (as St. Matthew expresses it) to go and teach all Nations, to observe all things whatsoever he had commanded them;
The Commission given by our Lord and Saviour to his Apostles, was to preach the Gospel to all nations, or (as Saint Matthew Expresses it) to go and teach all nations, to observe all things whatsoever he had commanded them;
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and if the Apostles themselves had exceeded their Commission, and added any other points of Faith or Practice to those which our Saviour gave them in charge to teach and publish to the World, they had in so doing been guilty of that which St. Paul here in the Text chargeth the false Apostles with, viz. of preaching another Gospel: And if the Apostles had •o Authority to add any thing to the Gospel, much less can any pretend to it;
and if the Apostles themselves had exceeded their Commission, and added any other points of Faith or Practice to those which our Saviour gave them in charge to teach and publish to the World, they had in so doing been guilty of that which Saint Paul Here in the Text charges the false Apostles with, viz. of preaching Another Gospel: And if the Apostles had •o authority to add any thing to the Gospel, much less can any pretend to it;
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and so earnestly by the Apostles in all their Epistles Exhorted to continue in, and not to suffer themselves to be shaken in mind, by every wind of new Doctrine, because that which the Apostles had delivered to them, was the intire Doctrine of the Gospel, which was never to receive any addition or alteration.
and so earnestly by the Apostles in all their Epistles Exhorted to continue in, and not to suffer themselves to be shaken in mind, by every wind of new Doctrine, Because that which the Apostles had Delivered to them, was the entire Doctrine of the Gospel, which was never to receive any addition or alteration.
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This is that which St. Peter calls the Holy Commandment which was delivered unto them, 2 Pet. 2. 21. It had been better for them not to have known the way of Righteousness,
This is that which Saint Peter calls the Holy Commandment which was Delivered unto them, 2 Pet. 2. 21. 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 speaking in all probability of those who were seduced by the errors of the Gnosticks, from the purity of the Christian Doctrine delivered to them by the Apostles.
than After they have known it, to turn from the holy Commandment Delivered unto them speaking in all probability of those who were seduced by the errors of the Gnostics, from the purity of the Christian Doctrine Delivered to them by the Apostles.
This likewise St. Paul calls the common Faith, Titus 1. 4. and St. Jude ver. 3. the common Salvation; that is, the Doctrine which contains the common Terms of our Salvation,
This likewise Saint Paul calls the Common Faith, Titus 1. 4. and Saint U^de ver. 3. the Common Salvation; that is, the Doctrine which contains the Common Terms of our Salvation,
V. It follows likewise from the foregoing Observations, that there is no visible Judge (how much soever •e may pretend to Infallibility) to whose determination and decision in matters of Faith and Practice necessary to Salvation, Christians are bound to submit without examination,
V. It follows likewise from the foregoing Observations, that there is no visible Judge (how much soever •e may pretend to Infallibility) to whose determination and decision in matters of Faith and Practice necessary to Salvation, Christians Are bound to submit without examination,
and had an immediate Commission from Christ to preach the Doctrine of the Gospel, did not require from Men absolute submission to their Doctrines and Dictates, without examination of what they delivered,
and had an immediate Commission from christ to preach the Doctrine of the Gospel, did not require from Men absolute submission to their Doctrines and Dictates, without examination of what they Delivered,
So we find Acts 17. 2, 3. And Paul, as his manner was, went in unto them (speaking of the Jews) and three Sabbath days reasoned with them out of the Scriptures, opening and alledging, that Christ must needs have suffered,
So we find Acts 17. 2, 3. And Paul, as his manner was, went in unto them (speaking of the jews) and three Sabbath days reasoned with them out of the Scriptures, opening and alleging, that christ must needs have suffered,
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as an argument of a Noble and Generous mind in the Bereans, that they did not give full assent to his Doctrine, 'till upon due search and examination they were satisfied that what he had said was agreeable to the Scriptures.
as an argument of a Noble and Generous mind in the Bereans, that they did not give full assent to his Doctrine, till upon due search and examination they were satisfied that what he had said was agreeable to the Scriptures.
Chap. 17. 11, 12. Where speaking of the Bereans, it is said, That these were more noble than those in Thessalonica, in that they received the word, with all readiness of mind,
Chap. 17. 11, 12. Where speaking of the Bereans, it is said, That these were more noble than those in Thessalonica, in that they received the word, with all readiness of mind,
And here in the Text St. Paul puts the case, that if he, or any other of the Apostles, concerning whose Divine Commission and Assistance they were so fully satisfied, should deliver any thing to them contrary to the Gospel which they had formerly preached, they were to reject it with the greatest abhorrence and detestation;
And Here in the Text Saint Paul puts the case, that if he, or any other of the Apostles, Concerning whose Divine Commission and Assistance they were so Fully satisfied, should deliver any thing to them contrary to the Gospel which they had formerly preached, they were to reject it with the greatest abhorrence and detestation;
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And after this, shall any Person or Church (what Claim soever they may make to Infallibility) assume to themselves an Authority to dictate in matters of Faith,
And After this, shall any Person or Church (what Claim soever they may make to Infallibility) assume to themselves an authority to dictate in matters of Faith,
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and that their Dictates ought to be received with an absolute submission, and without liberty to examine whether they be agreeable to the Faith once delivered to the Saints;
and that their Dictates ought to be received with an absolute submission, and without liberty to examine whither they be agreeable to the Faith once Delivered to the Saints;
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and tho' they add new Articles to the Christian Faith, and of which there is not the least foot-step or intimation in any of the Ancient Creeds of the Christian Church,
and though they add new Articles to the Christian Faith, and of which there is not the least footstep or intimation in any of the Ancient Creeds of the Christian Church,
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Now to make an absolute submission of our Understandings to any upon Earth, so as without examination to receive their Dictates in Matters of Faith, is surely,
Now to make an absolute submission of our Understandings to any upon Earth, so as without examination to receive their Dictates in Matters of Faith, is surely,
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if any thing can be so, to call such a Person Father and Master, because a greater submission than this we cannot pay to our Father who is in Heaven, even to God himself. I come now to the
if any thing can be so, to call such a Person Father and Master, Because a greater submission than this we cannot pay to our Father who is in Heaven, even to God himself. I come now to the
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That whosoever teacheth any thing as of necessity to Salvation, to be believed or practised, besides what the Gospel of Christ hath made necessary, does fall under the Anathema here in the Text;
That whosoever Teaches any thing as of necessity to Salvation, to be believed or practised, beside what the Gospel of christ hath made necessary, does fallen under the Anathema Here in the Text;
St. Paul you see is very earnest in this matter, and very peremptory, and therefore I cannot but think this Declaration of his to be more considerable,
Saint Paul you see is very earnest in this matter, and very peremptory, and Therefore I cannot but think this Declaration of his to be more considerable,
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and every way more worthy of our regard and dread, than all the Anathema's of the Council of Trent, which in direct affront and contempt of this Anathema of St. Paul, hath presumed to add so many Articles to the Christian Religion, upon the counterfeit warrant of Tradition,
and every Way more worthy of our regard and dread, than all the Anathema's of the Council of Trent, which in Direct affront and contempt of this Anathema of Saint Paul, hath presumed to add so many Articles to the Christian Religion, upon the counterfeit warrant of Tradition,
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And for the truth of this, I appeal to the Creed of Pope Pius the IV th, compiled out of the Definitions of the Council of Trent; by which Council the Pope only is Authorised to Interpret the true sense and meaning of the Canons and Decrees of that Council; and consequently his interpretations must be of equal force and authority with that of the Council it self.
And for the truth of this, I appeal to the Creed of Pope Pius the IV that, compiled out of the Definitions of the Council of Trent; by which Council the Pope only is Authorised to Interpret the true sense and meaning of the Canonas and Decrees of that Council; and consequently his interpretations must be of equal force and Authority with that of the Council it self.
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And therefore one may justly wonder at the presumption of those, who after this Declaration of the Council, have taken upon them to Expound the Catholick Faith, and to represent that Religion to us,
And Therefore one may justly wonder At the presumption of those, who After this Declaration of the Council, have taken upon them to Expound the Catholic Faith, and to represent that Religion to us,
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as concerning Purgatory, Transubstantiation, the Worship of Images, the Invocation of Saints, the Communion in one kind, and that the Church of Rome is the Mother and Mistress of all Churches, and that there is no Salvation to be had out of it;
as Concerning Purgatory, Transubstantiation, the Worship of Images, the Invocation of Saints, the Communion in one kind, and that the Church of Rome is the Mother and Mistress of all Churches, and that there is no Salvation to be had out of it;
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and yet they are now obtruded upon Christians, as of equal necessity to Salvation, with the Twelve Articles of the Apostles Creed, and this under a pretence of Infallibility, which St. Paul tells us would not have justified an Apostle, or an Angel from Heaven, in making such additions to the Christian Religion,
and yet they Are now obtruded upon Christians, as of equal necessity to Salvation, with the Twelve Articles of the Apostles Creed, and this under a pretence of Infallibility, which Saint Paul tells us would not have justified an Apostle, or an Angel from Heaven, in making such additions to the Christian Religion,
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Which is just as if in a plain matter of Right, a contentious and confi••nt Man should desire a reference, and contrive the matter so as to have it refer'd to himself, upon a sleeveless pretence, without any proof or evidence, that he is the only Person in the World that hath Authority and Infallible Skill to decide all such differences.
Which is just as if in a plain matter of Right, a contentious and confi••nt Man should desire a Referente, and contrive the matter so as to have it referred to himself, upon a sleeveless pretence, without any proof or evidence, that he is the only Person in the World that hath authority and Infallible Skill to decide all such differences.
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as Whether God hath forbidden the Worship of Images in the second Commandment? Whether our Saviour did Institute the Sacrament in both kinds? Whether the People ought not to read the Scriptures,
as Whither God hath forbidden the Worship of Images in the second Commandment? Whither our Saviour did Institute the Sacrament in both Kinds? Whither the People ought not to read the Scriptures,
That we should contend earnestly for the Faith once delivered to the Saints, and not suffer our selves by the confident pretences of Seducers, to be removed from him that hath called us through the grace of Christ unto another Gospel.
That we should contend earnestly for the Faith once Delivered to the Saints, and not suffer our selves by the confident pretences of Seducers, to be removed from him that hath called us through the grace of christ unto Another Gospel.
The necessary Doctrines of the Christian Religion, and the common Terms of Salvation are so plain, that if any Man be ignorant of them, it is his own fault;
The necessary Doctrines of the Christian Religion, and the Common Terms of Salvation Are so plain, that if any Man be ignorant of them, it is his own fault;
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and if any go about to impose upon us any thing as of necessity to be believed and practised in order to Salvation, which is not declared to be so in the Holy Scriptures, which contain the true Doctrine of the Gospel, what Authority soever they pretend for it,
and if any go about to impose upon us any thing as of necessity to be believed and practised in order to Salvation, which is not declared to be so in the Holy Scriptures, which contain the true Doctrine of the Gospel, what authority soever they pretend for it,
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I will conclude all with that Counsel which the Spirit of God gives to the Churches of Asia, Revel. 3. 3. Remember therefore how thou hast received and heard, and hold fast;
I will conclude all with that Counsel which the Spirit of God gives to the Churches of Asia, Revel. 3. 3. remember Therefore how thou hast received and herd, and hold fast;
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For this end some have thought it necessary that there should be an Infallible Church, in the Communion whereof every Man may be secured from the dangers of a wrong Belief.
For this end Some have Thought it necessary that there should be an Infallible Church, in the Communion whereof every Man may be secured from the dangers of a wrong Belief.
He would have told us expresly, and in the plainest terms, that he had appointed an Infallible Guide and Judge in Matters of Faith, and would likewise have told us as plainly who he was,
He would have told us expressly, and in the Plainest terms, that he had appointed an Infallible Guide and Judge in Matters of Faith, and would likewise have told us as plainly who he was,
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because the sincerity of our Faith depending upon him, we could not be safe from mistake in particular Points, without so plain and clear a Revelation of this Infallible Judge, that there could be no mistake about him;
Because the sincerity of our Faith depending upon him, we could not be safe from mistake in particular Points, without so plain and clear a Revelation of this Infallible Judge, that there could be no mistake about him;
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and therefore we may certainly conclude, that God hath not thought it necessary that there should be an Infallible Guide and Judge in Matters of Faith, because he hath revealed no such thing to us;
and Therefore we may Certainly conclude, that God hath not Thought it necessary that there should be an Infallible Guide and Judge in Matters of Faith, Because he hath revealed no such thing to us;
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And it is in vain for any Man, or Company of Men, to pretend to Infallibility, so long as the evidence that they are deceived is much greater and clearer than any proof they can produce for their Infallibility.
And it is in vain for any Man, or Company of Men, to pretend to Infallibility, so long as the evidence that they Are deceived is much greater and clearer than any proof they can produce for their Infallibility.
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This mistake the Jews frequently fell into, when they rejected the true Prophets which God from time to time sent to them, slighting their Message, and persecuting their Persons:
This mistake the jews frequently fell into, when they rejected the true prophets which God from time to time sent to them, slighting their Message, and persecuting their Persons:
but when he came, they knew him not, nor would receive him, but used him with all the despite and contempt imaginable, not as a Teacher come from God, but as a Deceiver, and Impostor.
but when he Come, they knew him not, nor would receive him, but used him with all the despite and contempt imaginable, not as a Teacher come from God, but as a Deceiver, and Impostor.
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To reject a Divine Message, or Revelation, is to oppose God, and fight against him. So our Saviour tells the Jews, that in despising him, they despised him that sent him.
To reject a Divine Message, or Revelation, is to oppose God, and fight against him. So our Saviour tells the jews, that in despising him, they despised him that sent him.
for after they had rejected him, who gave such abundant evidence that he was the true Messias, and a Teacher sent from God, they received others, who really came in their own names, and ran after those who pretended to be the Messias, and were in great numbers destroyed with them.
for After they had rejected him, who gave such abundant evidence that he was the true Messias, and a Teacher sent from God, they received Others, who really Come in their own names, and ran After those who pretended to be the Messias, and were in great numbers destroyed with them.
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Because he who sincerely desires and endeavours to do the Will of God, is hereby better qualified and disposed to make a right Judgment of Spiritual and Divine things.
Because he who sincerely Desires and endeavours to do the Will of God, is hereby better qualified and disposed to make a right Judgement of Spiritual and Divine things.
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II. Because God's Providence is more especially concerned to secure such Persons from dangerous Errors and Mistakes in things which concern their Eternal Salvation.
II Because God's Providence is more especially concerned to secure such Persons from dangerous Errors and Mistakes in things which concern their Eternal Salvation.
First, Because he who sincerely desires and endeavours to do the Will of God, is hereby better qualified and disposed to make a right Judgment of Spiritual and Divine Things,
First, Because he who sincerely Desires and endeavours to do the Will of God, is hereby better qualified and disposed to make a right Judgement of Spiritual and Divine Things,
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Whereas the Vices and Lusts of Men darken their Reason, and distort their Understandings, and fill the Mind with gross and sensual apprehensions of Things,
Whereas the Vices and Lustiest of Men darken their Reason, and distorted their Understandings, and fill the Mind with gross and sensual apprehensions of Things,
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And therefore he that sincerely endeavours to do the will of God, is not apt to be imposed upon by the vain and confident pretences of Divine Revelation;
And Therefore he that sincerely endeavours to do the will of God, is not apt to be imposed upon by the vain and confident pretences of Divine Revelation;
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but if any Doctrine be proposed to him, which pretends to come from God, he measures it by those steady and sure Notions which he hath of the Divine Nature and Per•ections,
but if any Doctrine be proposed to him, which pretends to come from God, he measures it by those steady and sure Notions which he hath of the Divine Nature and Per•ections,
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He will consider the nature and tendency of it, and whether it be (as the Apostle expresses it) a Doctrine according to Godliness, such as is agreeable to the Divine Nature and Perfections,
He will Consider the nature and tendency of it, and whither it be (as the Apostle Expresses it) a Doctrine according to Godliness, such as is agreeable to the Divine Nature and Perfections,
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and if the Person that brings it, hath the attestation of Miracles (which is necessary in case it be a new Doctrine) and if he carry on no Earthly Interest and Design by it,
and if the Person that brings it, hath the attestation of Miracles (which is necessary in case it be a new Doctrine) and if he carry on no Earthly Interest and Design by it,
and the good of Men, in this case, a good Man, whose mind is free from passion and prejudice, will easily assent, that this Man's Doctrine is of God, and that he does not speak of himself.
and the good of Men, in this case, a good Man, whose mind is free from passion and prejudice, will Easily assent, that this Man's Doctrine is of God, and that he does not speak of himself.
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This was the Evidence which our Saviour offered to the Jews, in vindication of himself, and his Doctrine, Joh. 7. 18. He that speaketh of himself, seeketh his own glory:
This was the Evidence which our Saviour offered to the jews, in vindication of himself, and his Doctrine, John 7. 18. He that speaks of himself, seeks his own glory:
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If any Man seek his own glory, you may conclude that God hath not sent him, but whatever he pretends, that he speaks of himself; but he who by his Life,
If any Man seek his own glory, you may conclude that God hath not sent him, but whatever he pretends, that he speaks of himself; but he who by his Life,
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And if any Man sincerely desires and endeavours to do the will of God, he may by such Marks and Characters as these, judge of any Doctrine that pretends to be from God, whether it be so or not. This is the first Reason;
And if any Man sincerely Desires and endeavours to do the will of God, he may by such Marks and Characters as these, judge of any Doctrine that pretends to be from God, whither it be so or not. This is the First Reason;
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This our Saviour gives for a Reason, why the great Rabbies and Teachers among the Jews did not believe and embrace his Doctrine, John 5. 44. How can ye believe, which receive honour one of another? If Men have any other design in Religigion than to please God,
This our Saviour gives for a Reason, why the great Rabbies and Teachers among the jews did not believe and embrace his Doctrine, John 5. 44. How can you believe, which receive honour one of Another? If Men have any other Design in Religion than to please God,
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and clap a false Biass upon his Understanding, which carries it off from Truth, and makes it to lean towards that side of the Question which is most favourable to the Interest of his Lusts. A vicious Man is not willing to entertain those Truths which would cross and check him in his course:
and clap a false Bias upon his Understanding, which carries it off from Truth, and makes it to lean towards that side of the Question which is most favourable to the Interest of his Lusts. A vicious Man is not willing to entertain those Truths which would cross and check him in his course:
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and therefore no wonder if bad Men be so hard to be reconciled to them. This account our Saviour likewise gives of the fierce Enmity of the Jews to him,
and Therefore no wonder if bad Men be so hard to be reconciled to them. This account our Saviour likewise gives of the fierce Enmity of the jews to him,
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and as we are forward to believe what we have a mind to, so are we very backward and slow in yielding our Assent to any thing that crosseth our Inclinations.
and as we Are forward to believe what we have a mind to, so Are we very backward and slow in yielding our Assent to any thing that Crosseth our Inclinations.
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Men that allow themselves in ungodliness and worldly lusts, will not easily believe those Doctrines, which charge Men so strictly with all manner of Holiness, and Purity.
Men that allow themselves in ungodliness and worldly Lustiest, will not Easily believe those Doctrines, which charge Men so strictly with all manner of Holiness, and Purity.
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therefore the Apostle gives this as the reason of the Infidelity of Men in the last times, 2 Thes. 2. 12. They believed not the Truth, but had pleasure in Unrighteousness.
Therefore the Apostle gives this as the reason of the Infidelity of Men in the last times, 2 Thebes 2. 12. They believed not the Truth, but had pleasure in Unrighteousness.
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He is enquiring after the way to Heaven, and Eternal Happiness, and he hath the indifferency of a Traveller, which is not inclined to go this way rather than another;
He is inquiring After the Way to Heaven, and Eternal Happiness, and he hath the indifferency of a Traveller, which is not inclined to go this Way rather than Another;
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because whatever the Evidence for them be, he cannot but be unwilling to own the truth of that Doctrine, which is so contrary to his Inclination and Interest.
Because whatever the Evidence for them be, he cannot but be unwilling to own the truth of that Doctrine, which is so contrary to his Inclination and Interest.
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and make a thousand cavils, and fence even against the evidence of a Demonstration; they would palliate their Error with all the Skill and Art they could and tho' the absurdity of it were never so great and palpable,
and make a thousand cavils, and fence even against the evidence of a Demonstration; they would palliate their Error with all the Skill and Art they could and though the absurdity of it were never so great and palpable,
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for we have no reason to doubt, but that they who in Matters of Religion will believe directly contrary to what they see, would if they had the same interest and passions to sway them in the case, believe contrary to the clearest Mathematical Demonstration; for where there is an obstinate Resolution not to be convinc'd, all the Reason and Evidence in the World signifies nothing.
for we have no reason to doubt, but that they who in Matters of Religion will believe directly contrary to what they see, would if they had the same Interest and passion to sway them in the case, believe contrary to the Clearest Mathematical Demonstration; for where there is an obstinate Resolution not to be convinced, all the Reason and Evidence in the World signifies nothing.
and is sincerely desirous to do the Will of God, so far as he knows it, is likely to judge very impartially concerning any Doctrines that are proposed to him:
and is sincerely desirous to do the Will of God, so Far as he knows it, is likely to judge very impartially Concerning any Doctrines that Are proposed to him:
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because such Persons are hereby better disposed to make a right Judgment of Divine Things, both because they have truer and surer notions of God and Religion,
Because such Persons Are hereby better disposed to make a right Judgement of Divine Things, both Because they have truer and Surer notions of God and Religion,
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because the Providence of God is more especially concerned to preserve such Persons from dangerous Errors and Mistakes in Things which concern their Eternal Salvation.
Because the Providence of God is more especially concerned to preserve such Persons from dangerous Errors and Mistakes in Things which concern their Eternal Salvation.
but we are happy only in the doing of it: and if any Man be desirous to do the Will of God, his Goodness is such, that he will take effectual care to secure such an one against dangerous and fatal Errors.
but we Are happy only in the doing of it: and if any Man be desirous to do the Will of God, his goodness is such, that he will take effectual care to secure such an one against dangerous and fatal Errors.
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and out of a blind reverence and belief of his Teachers, who rejected Christ and his Doctrine, he likewise opposed and persecuted them with a mighty Zeal,
and out of a blind Reverence and belief of his Teachers, who rejected christ and his Doctrine, he likewise opposed and persecuted them with a mighty Zeal,
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So Rom. 1. 28. God is said to give over the abominable Heathen to a Reprobate Mind. As they did not like to retain God in their knowledge, God gave them over NONLATINALPHABET, to an Injudicious and Undiscerning Mind.
So Rom. 1. 28. God is said to give over the abominable Heathen to a Reprobate Mind. As they did not like to retain God in their knowledge, God gave them over, to an Injudicious and Undiscerning Mind.
and by his secret and just Judgment they are deprived of the Faculty of discerning between Truth and Error, between Good and Evil. 2 Thes. 2. 10, 11, 12. It is said, that the Man of Sin should come with all deceiveableness of Unrighteousness in them that perish,
and by his secret and just Judgement they Are deprived of the Faculty of discerning between Truth and Error, between Good and Evil. 2 Thebes 2. 10, 11, 12. It is said, that the Man of since should come with all deceivableness of Unrighteousness in them that perish,
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But if Men take pleasure in Unrighteousness, God takes no further care of them, but delivers them up to their own hearts Lusts, to be seduced into all those Errors, into which their own vain Imaginations, and their foolish hearts are apt to lead them.
But if Men take pleasure in Unrighteousness, God Takes no further care of them, but delivers them up to their own hearts Lustiest, to be seduced into all those Errors, into which their own vain Imaginations, and their foolish hearts Are apt to led them.
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Thus have I endeavoured, as briefly as I could, to shew that an honest Mind, that sincerely desires and endeavours to do the Will of God, is the best security against fatal Errors and Mistakes in Matters of Religion;
Thus have I endeavoured, as briefly as I could, to show that an honest Mind, that sincerely Desires and endeavours to do the Will of God, is the best security against fatal Errors and Mistakes in Matters of Religion;
both because it disposeth a Man to make a true Judgment of Divine Things, and because the Providence of God is more especially concerned for the security of such Persons.
both Because it Disposeth a Man to make a true Judgement of Divine Things, and Because the Providence of God is more especially concerned for the security of such Persons.
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in which our Saviour declares to us, that an honest and sincere Mind, and an hearty Desire and Endeavour to do the Will of God, is the best Security and Preservative against dangerous Errors and Mistakes in Matters of Religion;
in which our Saviour declares to us, that an honest and sincere Mind, and an hearty Desire and Endeavour to do the Will of God, is the best Security and Preservative against dangerous Errors and Mistakes in Matters of Religion;
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And therefore I proposed from this Text to shew how a sincere Desire and Endeavour to do the Will of God, is a security to Men against both these Dangers, namely, upon these two Accounts.
And Therefore I proposed from this Text to show how a sincere Desire and Endeavour to do the Will of God, is a security to Men against both these Dangers, namely, upon these two Accounts.
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First, Because he who sincerely Desires and Endeavours to do the Will of God, is hereby better qualified and disposed to make a right Judgment of Spiritual and Divine Things;
First, Because he who sincerely Desires and Endeavours to do the Will of God, is hereby better qualified and disposed to make a right Judgement of Spiritual and Divine Things;
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He that resembleth God most, is like to understand him best, because he finds those Perfections in some measure in himself, which he Contemplates in the Divine Nature;
He that resembles God most, is like to understand him best, Because he finds those Perfections in Some measure in himself, which he Contemplates in the Divine Nature;
and nothing gives a Man so sure a Notion of Things, as Practice, and Experience. II. Because such a Person is more Impartial in his search and enquiry after Truth,
and nothing gives a Man so sure a Notion of Things, as Practice, and Experience. II Because such a Person is more Impartial in his search and enquiry After Truth,
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because whatever the Evidence for them be, he cannot but be unwilling to own the Truths of those Doctrines, which are so contrary to his inclination, and interest.
Because whatever the Evidence for them be, he cannot but be unwilling to own the Truths of those Doctrines, which Are so contrary to his inclination, and Interest.
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because the Providence of God is more especially concern'd to preserve such Persons from dangerous Errors and Mistakes, in Things which concern their Eternal Salvation.
Because the Providence of God is more especially concerned to preserve such Persons from dangerous Errors and Mistakes, in Things which concern their Eternal Salvation.
but we are only happy in the doing of it; and if any Man be desirous to do the Will of God, his Goodness is such, that he will take effectual care to secure such a one against dangerous and fatal Errors.
but we Are only happy in the doing of it; and if any Man be desirous to do the Will of God, his goodness is such, that he will take effectual care to secure such a one against dangerous and fatal Errors.
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After all that hath been said, some perhaps may ask, Is every good Man then secure from all Error and Mistake in Matters of Religion? This is a mighty Priviledge indeed:
After all that hath been said, Some perhaps may ask, Is every good Man then secure from all Error and Mistake in Matters of Religion? This is a mighty Privilege indeed:
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and till then, it is not necessary that we should be secured from them. Humility under a sense of our Ignorance is better for us, than Infallibility would be.
and till then, it is not necessary that we should be secured from them. Humility under a sense of our Ignorance is better for us, than Infallibility would be.
and this is all that this Discourse pretends to, or our Saviour hath promised in this Text. And considering the Goodness of God, nothing is more improbable,
and this is all that this Discourse pretends to, or our Saviour hath promised in this Text. And considering the goodness of God, nothing is more improbable,
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And if we could suppose such a Man to fall into such an Error, either it would not be Fundamental to him, having not been perhaps proposed to him with sufficient Evidence,
And if we could suppose such a Man to fallen into such an Error, either it would not be Fundamental to him, having not been perhaps proposed to him with sufficient Evidence,
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Indeed, in Matters of lesser Moment and Concernment, and which have no such considerable and immediate Influence upon the practice of an Holy Life, the difference betwixt Truth and Error is not always so gross,
Indeed, in Matters of lesser Moment and Concernment, and which have no such considerable and immediate Influence upon the practice of an Holy Life, the difference betwixt Truth and Error is not always so gross,
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as to make nothing necessary to be believed by any Man, which by the help of due Instruction may not be made sufficiently plain to a common Understanding.
as to make nothing necessary to be believed by any Man, which by the help of due Instruction may not be made sufficiently plain to a Common Understanding.
God hath so tender a Care of good Men, who sincerely love him and his Truth, that we may reasonably presume, that he will not leave them under an unavoidable Mistake, concerning those Matters upon which their Eternal Salvation does depend.
God hath so tender a Care of good Men, who sincerely love him and his Truth, that we may reasonably presume, that he will not leave them under an unavoidable Mistake, Concerning those Matters upon which their Eternal Salvation does depend.
and due Diligence we will apply our selves to understand this Rule, and make use of the Means of Instruction, which God hath provided for that purpose.
and due Diligence we will apply our selves to understand this Rule, and make use of the Means of Instruction, which God hath provided for that purpose.
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for Reproof, for Correction, for Instruction in Righteousness, as St. Paul tells us, 2 Tim. 3. 16. speaking there of the Books of the Old Testament; and there is the same Reason as to the Inspired Writings of the New.
for Reproof, for Correction, for Instruction in Righteousness, as Saint Paul tells us, 2 Tim. 3. 16. speaking there of the Books of the Old Testament; and there is the same Reason as to the Inspired Writings of the New.
it is sufficient, if it be so plain, that those of better Capacity and Understanding may, with due diligence and application of Mind, come to the true Knowledge of it;
it is sufficient, if it be so plain, that those of better Capacity and Understanding may, with due diligence and application of Mind, come to the true Knowledge of it;
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Euclid 's Elements is a Book sufficie•tly plain to Teach a Man Geometry: but yet not so plain that any Man at first Reading should understand it perfectly;
Euclid is Elements is a Book sufficie•tly plain to Teach a Man Geometry: but yet not so plain that any Man At First Reading should understand it perfectly;
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but that by diligent Reading, by a due Application, and steady Attention of Mind, a Man of extraordinary Sagacity and Understanding may come to understand the Principles and Demonstrations of it,
but that by diligent Reading, by a due Application, and steady Attention of Mind, a Man of extraordinary Sagacity and Understanding may come to understand the Principles and Demonstrations of it,
In a word, when we say the Scriptures are plain to all Capacities, in all Things necessary, we mean, that any Man of ordinary Capacity, by his own Diligence and Care, in Conjunction with the Helps and Advantages which God hath appointed,
In a word, when we say the Scriptures Are plain to all Capacities, in all Things necessary, we mean, that any Man of ordinary Capacity, by his own Diligence and Care, in Conjunction with the Helps and Advantages which God hath appointed,
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and that there is no Book in the World more plain, and better fitted to Teach a Man any Art or Science, than the Bible is, to Direct and Instruct Men in the Way to Heaven; and it is every Man's fault if he be ignorant of any Thing necessary for him to believe,
and that there is no Book in the World more plain, and better fitted to Teach a Man any Art or Science, than the bible is, to Direct and Instruct Men in the Way to Heaven; and it is every Man's fault if he be ignorant of any Thing necessary for him to believe,
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and I add further, that this was the constant Judgment of the Ancient Church, and so declared by the Unanimous Consent of the Fathers of it for many Ages;
and I add further, that this was the constant Judgement of the Ancient Church, and so declared by the Unanimous Consent of the Father's of it for many Ages;
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and to be an Infallible Interpreter of Scripture, is not certain, because there is no clear and express Text of Scripture to that purpose, that any Church whatsoever, much less that the Church of Rome hath this Power, and Priviledge.
and to be an Infallible Interpreter of Scripture, is not certain, Because there is no clear and express Text of Scripture to that purpose, that any Church whatsoever, much less that the Church of Rome hath this Power, and Privilege.
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and what is the true sense of them, can only be proved by the Infallible Authority of their Church, is a plain and shameful Circle, out of which there is no way of escape;
and what is the true sense of them, can only be proved by the Infallible authority of their Church, is a plain and shameful Circle, out of which there is no Way of escape;
and then it must first be known which is the True Faith, before we can know which is the True Church; and yet they say that no Man can learn the True Faith, but from the True Church; and this runs them unavoidably into another Circle as shameful as the other.
and then it must First be known which is the True Faith, before we can know which is the True Church; and yet they say that no Man can Learn the True Faith, but from the True Church; and this runs them avoidable into Another Circle as shameful as the other.
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So that which way soever they go to prove an Infallible Church, they are shut up in a plain Circle, and must either prove the Scriptures by the Church, and the Church by the Scriptures; or the True Church by the True Faith, and the True Faith by the True Church.
So that which Way soever they go to prove an Infallible Church, they Are shut up in a plain Circle, and must either prove the Scriptures by the Church, and the Church by the Scriptures; or the True Church by the True Faith, and the True Faith by the True Church.
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All Inspiration is Supernatural and Miraculous, and this Infallible Assistance which the Church of Rome claims to her self, must either be such as the Apostles had, which was by immediate Inspiration,
All Inspiration is Supernatural and Miraculous, and this Infallible Assistance which the Church of Rome claims to her self, must either be such as the Apostles had, which was by immediate Inspiration,
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but their Supream Judicature, or their General Council, which they call the Sanhedrim, was not Infallibly assisted in the Expounding of the Law, when Doubts and Difficulties arose about it;
but their Supreme Judicature, or their General Council, which they call the Sanhedrim, was not Infallibly assisted in the Expounding of the Law, when Doubts and Difficulties arose about it;
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but they determined this, and all other Emergent Causes, by the standing Revelation and Rule of their Written Law; and that they were not Infallibly Assisted, is evident from the great Errors they fell into, in making void the Commandments of God by their Traditions, and in their Rejecting and Crucifying the true Messias, and the Son of God.
but they determined this, and all other Emergent Causes, by the standing Revelation and Rule of their Written Law; and that they were not Infallibly Assisted, is evident from the great Errors they fell into, in making void the commandments of God by their Traditions, and in their Rejecting and Crucifying the true Messias, and the Son of God.
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and Miraculously Assisted in the Publishing of the Christian Doctrine, and for the speedy and more effectual Propagating and Planting of it in the World, in despite of the violent Prejudices that were against it,
and Miraculously Assisted in the Publishing of the Christian Doctrine, and for the speedy and more effectual Propagating and Planting of it in the World, in despite of the violent Prejudices that were against it,
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But when this was done, this Miraculous and Extraordinary Assistance ceased, and God left the Christian Religion to be preserved and continued by more Humane and Ordinary ways, the Doctrines of it, being committed to Writing for a standing Rule of Faith and Practice in all Ages,
But when this was done, this Miraculous and Extraordinary Assistance ceased, and God left the Christian Religion to be preserved and continued by more Humane and Ordinary ways, the Doctrines of it, being committed to Writing for a standing Rule of Faith and Practice in all Ages,
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and an Order of Men appointed to Instruct People in those Doctrines, with a Promise to secure both Teachers and People, that sincerely desi•e to know and do the Will of God, from all Fatal Errors and Mistakes about Things necessary to their Eternal Salvation;
and an Order of Men appointed to Instruct People in those Doctrines, with a Promise to secure both Teachers and People, that sincerely desi•e to know and do the Will of God, from all Fatal Errors and Mistakes about Things necessary to their Eternal Salvation;
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The Question now is not, whether an Infallible Church would do this? but whether that Church which arrogates Infallibility to it self, does not pretend to do this? And if they could do it, it would not be agreeable to the Nature of Religion, and the Virtue of Faith.
The Question now is not, whither an Infallible Church would do this? but whither that Church which arrogates Infallibility to it self, does not pretend to do this? And if they could do it, it would not be agreeable to the Nature of Religion, and the Virtue of Faith.
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No more would it be a Virtue in any Man, and deserve Praise, to Believe aright, who is in a Church wherein he is Infallibly secured against all Error in Matters of Faith.
No more would it be a Virtue in any Man, and deserve Praise, to Believe aright, who is in a Church wherein he is Infallibly secured against all Error in Matters of Faith.
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as to be a sufficient Security to Men of honest Minds, and teachable Tempers, against all Fatal and Final Mistakes concerning Things necessary to Salvation;
as to be a sufficient Security to Men of honest Minds, and teachable Tempers, against all Fatal and Final Mistakes Concerning Things necessary to Salvation;
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and when it is proposed to them with sufficient Evidence, tho' not by an Infallible Hand, they will receive it in the love of it, that they may be Saved.
and when it is proposed to them with sufficient Evidence, though not by an Infallible Hand, they will receive it in the love of it, that they may be Saved.
The Reason pretended why God should make such Infallible Provision for a right Faith, is, for the better security of Mens Eternal Salvation, and Happiness.
The Reason pretended why God should make such Infallible Provision for a right Faith, is, for the better security of Men's Eternal Salvation, and Happiness.
The end of the Commandments, (i. e) of the Declaration of the Gospel, is Charity. In the Christian Religion that which mainly avails to our Justification and Salvation is, a Faith that worketh by Charity, and the keeping of the Commandments of God.
The end of the commandments, (i. e) of the Declaration of the Gospel, is Charity. In the Christian Religion that which mainly avails to our Justification and Salvation is, a Faith that works by Charity, and the keeping of the commandments of God.
and Godliness, and Brotherly Kindness, and Charity, that so an abundant entrance may be ministred to them, into the Everlasting Kingdom of our Lord and Saviour Jesus Christ.
and Godliness, and Brotherly Kindness, and Charity, that so an abundant Entrance may be ministered to them, into the Everlasting Kingdom of our Lord and Saviour jesus christ.
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and that Irreverent way of Arguing in the Canon Law, might well have been spared; that of necessity there must be an Infallible Judge of Controversies in Religion;
and that Irreverent Way of Arguing in the Canon Law, might well have been spared; that of necessity there must be an Infallible Judge of Controversies in Religion;
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But what Infallible Security soever they have in the Church of Rome, as to Matters of Faith, they are certainly the worst provided of wholsom and safe Directions for the Consciences and Lives of Men, of any Church in the World.
But what Infallible Security soever they have in the Church of Rome, as to Matters of Faith, they Are Certainly the worst provided of wholesome and safe Directions for the Consciences and Lives of Men, of any Church in the World.
Nor is this mischief only confined to that Order; their Casuists in general, and even the more Ancient of them, who writ before the Order of Jesuits appeared in the World, have given such a Liberty,
Nor is this mischief only confined to that Order; their Casuists in general, and even the more Ancient of them, who writ before the Order of Jesuits appeared in the World, have given such a Liberty,
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In the mean time the Consciences of Men are like to be well directed, when instead of giving Men plain Rules for the Government of their Hearts and Lives,
In the mean time the Consciences of Men Are like to be well directed, when instead of giving Men plain Rules for the Government of their Hearts and Lives,
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So that unless Faith without Works will save Men, notwithstanding the Infallible Security which they pretend to give Men of a sound and right Belief (if it were really as much as they talk of) the Salvation of Men would still be in great hazard and uncertainty,
So that unless Faith without Works will save Men, notwithstanding the Infallible Security which they pretend to give Men of a found and right Belief (if it were really as much as they talk of) the Salvation of Men would still be in great hazard and uncertainty,
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especially if we consider that the Scriptures are lock'd up from the People in an unknown Tongue, where the surest and plainest Directions for a good Life are most plentifully to be had;
especially if we Consider that the Scriptures Are locked up from the People in an unknown Tongue, where the Surest and Plainest Directions for a good Life Are most plentifully to be had;
and a hearty Desire and Endeavour to do the Will of God, is the greatest Security and best Preservative against dangerous Errors and Mistakes in Matters of Religion.
and a hearty Desire and Endeavour to do the Will of God, is the greatest Security and best Preservative against dangerous Errors and Mistakes in Matters of Religion.
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But do we not find the contrary in experience, that an honest Heart, and a weak Head do often meet together? For Answer to this, I laid down several Propositions.
But doe we not find the contrary in experience, that an honest Heart, and a weak Head do often meet together? For Answer to this, I laid down several Propositions.
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By the Last of which I shew'd, that God hath made abundant Provision for our Security from fatal and dangerous Errors in Religion, both by the Infallible Rule of the Holy Scripture,
By the Last of which I showed, that God hath made abundant Provision for our Security from fatal and dangerous Errors in Religion, both by the Infallible Rule of the Holy Scripture,
And this, I told you, was in all Respects a better Security, and more likely to Conduct us safe to Heaven, than any Infallible Church whatsoever; and that for Five Reasons;
And this, I told you, was in all Respects a better Security, and more likely to Conduct us safe to Heaven, than any Infallible Church whatsoever; and that for Five Reasons;
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as an Infallible Church could give if there were one. For an Infallible Church, if there were such an one upon Earth, could not Infallibly secure particular Christians against Errors in Faith, any other way,
as an Infallible Church could give if there were one. For an Infallible Church, if there were such an one upon Earth, could not Infallibly secure particular Christians against Errors in Faith, any other Way,
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because the Church which pretends to Infallibility, is not agreed, that either of these alone is Infallible, and therefore their Definitions can be no certain, much less Infallible Foundation of Faith;
Because the Church which pretends to Infallibility, is not agreed, that either of these alone is Infallible, and Therefore their Definitions can be no certain, much less Infallible Foundation of Faith;
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no, not to that Church which pretends to Infall•bility. So that if there be an Infallible Oracle in that Church, it must be the Pope and Council in Conjunction,
no, not to that Church which pretends to Infall•bility. So that if there be an Infallible Oracle in that Church, it must be the Pope and Council in Conjunction,
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then the Council alone and of its self was Infallible (which a great part of the Church of Rome deny) and then it needed not the Pope's Confirmation to make it Infallible: Or else a General Council is not Infallible in its Definitions,
then the Council alone and of its self was Infallible (which a great part of the Church of Room deny) and then it needed not the Pope's Confirmation to make it Infallible: Or Else a General Council is not Infallible in its Definitions,
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It is a Maxim generally receiv'd, and that even in the Roman Church, That the Definitions of a General Council, confirmed by the Pope, are not Obligatory,
It is a Maxim generally received, and that even in the Roman Church, That the Definitions of a General Council, confirmed by the Pope, Are not Obligatory,
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unless he either speak with all the Christians in the World, or the Representatives of all particular Churches return back and meet again in Council, to declare that the Universal Church hath received their Definitions;
unless he either speak with all the Christians in the World, or the Representatives of all particular Churches return back and meet again in Council, to declare that the Universal Church hath received their Definitions;
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II. It will follow, that the Definitions of a General Council, confirmed by the Pope, are not Infallible, 'till they be received by the Universal Church.
II It will follow, that the Definitions of a General Council, confirmed by the Pope, Are not Infallible, till they be received by the Universal Church.
and that is, Supposing the Definitions of General Councils confirmed by the Pope to be Infallible, particular Christians cannot be secured Infallibly from Error without the Knowledge of those Definitions.
and that is, Supposing the Definitions of General Councils confirmed by the Pope to be Infallible, particular Christians cannot be secured Infallibly from Error without the Knowledge of those Definitions.
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and if so, then there will only be an Infallible Rule, but no living Infallible Judge. And if an Infallible Rule will serve the turn, we have the Scriptures, which we are sure are Infallible, and therefore at least as good as any other Rule. But they say, that the Definitions of Councils give us an Infallible Interpretation of Scripture,
and if so, then there will only be an Infallible Rule, but no living Infallible Judge. And if an Infallible Rule will serve the turn, we have the Scriptures, which we Are sure Are Infallible, and Therefore At least as good as any other Rule. But they say, that the Definitions of Councils give us an Infallible Interpretation of Scripture,
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But do not the Definitions of Councils sometimes also need Explication, that we may know the certain Sense of them, without which we cannot know the Doctrines defined? Yes certainly, they need Explication as much as Scripture,
But do not the Definitions of Councils sometime also need Explication, that we may know the certain Sense of them, without which we cannot know the Doctrines defined? Yes Certainly, they need Explication as much as Scripture,
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But this does not help the Matter neither, for these two Reasons. First, Because particular Pastors have no Authority to explain the Definitions of General Councils.
But this does not help the Matter neither, for these two Reasons. First, Because particular Pastors have no authority to explain the Definitions of General Councils.
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So that if there be any difference about the true sense and meaning of any of the Definitions of the Council, particular Pastors have no Authority to explain them;
So that if there be any difference about the true sense and meaning of any of the Definitions of the Council, particular Pastors have no authority to explain them;
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witness the Bishop of Condom 's Exposition of the Catholick Faith, and of the Definitions of the Council of Trent, which is in many Material Points very different from that of Bellarmine, and many other Famous Doctors of that Church.
witness the Bishop of Condom is Exposition of the Catholic Faith, and of the Definitions of the Council of Trent, which is in many Material Points very different from that of Bellarmine, and many other Famous Doctors of that Church.
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And which is more, witness the many differences betwixt Ambro•ius Catharinus, and Dominicus Asoto, about the Definitions of that Council, in which they were both present,
And which is more, witness the many differences betwixt Ambro•ius Catharinus, and Dominicus Asoto, about the Definitions of that Council, in which they were both present,
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Now if they who were present at the framing of the Definitions of that Council, cannot agree about the meaning of them, much less can it be expected from those that were absent.
Now if they who were present At the framing of the Definitions of that Council, cannot agree about the meaning of them, much less can it be expected from those that were absent.
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And this is another Reason why an Infallible Church is so much insisted upon, that there may be some way and means for a final decision of Controversies, which the Scriptures cannot be,
And this is Another Reason why an Infallible Church is so much insisted upon, that there may be Some Way and means for a final decision of Controversies, which the Scriptures cannot be,
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because they are only a dead Rule, which can end no Controversie without a Living Judge ready at hand, to interpret and apply that Rule upon emergent Occasions.
Because they Are only a dead Rule, which can end no Controversy without a Living Judge ready At hand, to interpret and apply that Rule upon emergent Occasions.
It is not necessary that all Controversies in Religion should either be prevented, or decided: This the Church which pretends to be Infallible, cannot pretend to have done;
It is not necessary that all Controversies in Religion should either be prevented, or decided: This the Church which pretends to be Infallible, cannot pretend to have done;
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and in their Commentaries upon Scripture, many Differences about the sense of several Texts, concerning which she hath not thought fit to give an Infallible Interpretation.
and in their Commentaries upon Scripture, many Differences about the sense of several Texts, Concerning which she hath not Thought fit to give an Infallible Interpretation.
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And where their Popes, and several of their General Councils have thought fit to meddle with Scripture, they have applyed and interpreted Texts more improperly and absurdly, than even their private Doctors.
And where their Popes, and several of their General Councils have Thought fit to meddle with Scripture, they have applied and interpreted Texts more improperly and absurdly, than even their private Doctors.
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And which is more, in Differences about Points of Faith, which are pretended on both sides to be fundamental, this Church hath not thought fit to put an end to them by her Infallible Decision, after two hundred years brangling about them.
And which is more, in Differences about Points of Faith, which Are pretended on both sides to be fundamental, this Church hath not Thought fit to put an end to them by her Infallible Decision, After two hundred Years brangling about them.
For instance, in that fierce and long Difference about the Immaculate Conception of the Blessed Virgin, which on both sides is pretended to be an Article of Faith, and for which, contrary Revelations of their Canonized Saints are so frequently pretended;
For instance, in that fierce and long Difference about the Immaculate Conception of the Blessed Virgae, which on both sides is pretended to be an Article of Faith, and for which, contrary Revelations of their Canonized Saints Are so frequently pretended;
And whereas it is pretended, that the Scripture is but a dead R•l•, which can end no Controversies without a Living Judge ready at hand, to interpret and apply that Rule upon emergent Occasions;
And whereas it is pretended, that the Scripture is but a dead R•l•, which can end no Controversies without a Living Judge ready At hand, to interpret and apply that Rule upon emergent Occasions;
because an humble and honest Mind is more likely to yield to Reason, than a perverse and cavilling Temper is to submit to the Sentence of an Infallible Judge, unless it were back'd with an Inquisition. The Church of Rome supposeth her self Infallible, and yet notwithstanding that, she finds that some question and deny her Infallibility, and then her Sentence signifies nothing.
Because an humble and honest Mind is more likely to yield to Reason, than a perverse and caviling Temper is to submit to the Sentence of an Infallible Judge, unless it were backed with an Inquisition. The Church of Room Supposeth her self Infallible, and yet notwithstanding that, she finds that Some question and deny her Infallibility, and then her Sentence signifies nothing.
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and whether they deny the Infallibility of her Sentence, or dispute the Sense of it, in neither of these Cases will it prove effectual to the deciding of any Difference.
and whither they deny the Infallibility of her Sentence, or dispute the Sense of it, in neither of these Cases will it prove effectual to the deciding of any Difference.
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But after all this Provision which we pretend God hath made for honest and sincere Minds, Do we not see that Men fall into dangerous and damnable Errors, who yet cannot, without great Uncharitableness, be supposed not to be sincerely desirous to know the Truth,
But After all this Provision which we pretend God hath made for honest and sincere Minds, Do we not see that Men fallen into dangerous and damnable Errors, who yet cannot, without great Uncharitableness, be supposed not to be sincerely desirous to know the Truth,
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That the same Errors are not equally damnable to all. The innocent and (humanly speaking) almost invincible Prejudices of Education in some Persons, even against a Fundamental Truth;
That the same Errors Are not equally damnable to all. The innocent and (humanly speaking) almost invincible Prejudices of Education in Some Persons, even against a Fundamental Truth;
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So on the other hand, he who sees the insincerity of Men, and that the Errors of their Understandings did proce•d from gross Faults of their Lives, will deal with them accordingly.
So on the other hand, he who sees the insincerity of Men, and that the Errors of their Understandings did proce•d from gross Faults of their Lives, will deal with them accordingly.
But if Men be honest and sincere, God, who hath said, if any Man will do his Will, he shall know of the Doctrine, will certainly be as good as his word.
But if Men be honest and sincere, God, who hath said, if any Man will do his Will, he shall know of the Doctrine, will Certainly be as good as his word.
First, From this Text, and what hath been Discoursed upon it, we may infer how slender and ill-grounded the pretence of the Church of Rome to Infallibility is;
First, From this Text, and what hath been Discoursed upon it, we may infer how slender and Ill-grounded the pretence of the Church of Room to Infallibility is;
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then Infallibility is only in the Pope that confirms them, and then it is the Pope only that is Infallible. But no Man that reads these words of our Saviour, if any Man will do his will, he shall know of the Doctrine, would ever imagine that the Bishop of Rome (whoever he shall happen to be) were secured from all fatal Errors in Matters of Faith, much less that he were Endowed with an Infallible Spirit, in Judging what Doctrines are from God, and what not:
then Infallibility is only in the Pope that confirms them, and then it is the Pope only that is Infallible. But no Man that reads these words of our Saviour, if any Man will do his will, he shall know of the Doctrine, would ever imagine that the Bishop of Room (whoever he shall happen to be) were secured from all fatal Errors in Matters of Faith, much less that he were Endowed with an Infallible Spirit, in Judging what Doctrines Are from God, and what not:
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and the governing part of that Church, would bear the World in hand that he is Infallible. But if this Saying of our Saviour be true, that if any Man will do his will, he shall know of his Doctrine, whether it be of God;
and the governing part of that Church, would bear the World in hand that he is Infallible. But if this Saying of our Saviour be true, that if any Man will do his will, he shall know of his Doctrine, whither it be of God;
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than is to be found in the whole Bible for the Infallibility of the Bishop of Rome. What would the Church of Rome give, that the•e were but as express a Text in Scripture for the Infallibility of their Popes,
than is to be found in the Whole bible for the Infallibility of the Bishop of Room. What would the Church of Room give, that the•e were but as express a Text in Scripture for the Infallibility of their Popes,
and what endless Triumphs would they make upon it, if it had been any where said in the Bible, That if any Man be Bishop of Rome, and sit in St. Peter 's Chair, he shall know of my Doctrine whether it be of God? Had there been but such a Text as this, we should never have been troubled with their impertinent citation of Texts, and their remote and blind Inferences from Pasce Oves, and super hanc Petram; Feed my Sheep;
and what endless Triumphos would they make upon it, if it had been any where said in the bible, That if any Man be Bishop of Rome, and fit in Saint Peter is Chair, he shall know of my Doctrine whither it be of God? Had there been but such a Text as this, we should never have been troubled with their impertinent Citante of Texts, and their remote and blind Inferences from Paske Owes, and super hanc Petram; Feed my Sheep;
The largest Promises that are made in Scripture of security from Error and Mistake about Divine Things, are made to good Men, who sincerely desire to do the Will of God.
The Largest Promises that Are made in Scripture of security from Error and Mistake about Divine Things, Are made to good Men, who sincerely desire to do the Will of God.
And indeed there is not a more compendious way to perswade Men that the Christian Religion is a Fable, than to set up a Lewd and Vicious Man for the Oracle of it.
And indeed there is not a more compendious Way to persuade Men that the Christian Religion is a Fable, than to Set up a Lewd and Vicious Man for the Oracle of it.
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Is it promis'd to the Church, or to the Pastors of it, I will be with you always? And hath not our Saviour promised the same to every one that is obedient to his word? John 14. 23. If a Man love me, he will keep my words;
Is it promised to the Church, or to the Pastors of it, I will be with you always? And hath not our Saviour promised the same to every one that is obedient to his word? John 14. 23. If a Man love me, he will keep my words;
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nor forsake thee? For where is the difference between these Expressions? I will be with you, and I will make my abode with him? I will be with you always, and I will never leave thee,
nor forsake thee? For where is the difference between these Expressions? I will be with you, and I will make my Abided with him? I will be with you always, and I will never leave thee,
nor forsake thee? Is it promised to the Church, that the Spirit shall lead her into all Truth? and is not the same Promise made to every good Man? John 14. 21. He that hath my Commandments,
nor forsake thee? Is it promised to the Church, that the Spirit shall led her into all Truth? and is not the same Promise made to every good Man? John 14. 21. He that hath my commandments,
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Hath God promised to build his Church upon a Rock? And doth not our Saviour use the same Metaphor concerning every Man that doth the Will of God? Mat. 7. 24. Whosoever heareth these Sayings of mine,
Hath God promised to built his Church upon a Rock? And does not our Saviour use the same Metaphor Concerning every Man that does the Will of God? Mathew 7. 24. Whosoever hears these Sayings of mine,
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When Men are enabled by God to work Miracles for the confirmation of the Doctrines which they deliver, there is great Reason to believe that they are Infallibly assisted in the delivery of those Doctrines:
When Men Are enabled by God to work Miracles for the confirmation of the Doctrines which they deliver, there is great Reason to believe that they Are Infallibly assisted in the delivery of those Doctrines:
If Men did but stand indifferent for the entertainment of Truth, and were not swayed by the interest of any Lust or Passion, I am confident that no Man that hath the Gospel fairly proposed to him, would continue an Infidel.
If Men did but stand indifferent for the entertainment of Truth, and were not swayed by the Interest of any Lust or Passion, I am confident that no Man that hath the Gospel fairly proposed to him, would continue an Infidel.
If Men did but truly live up to the Principles of Natural Religion, they would easily be convinc'd, that the Christian Religion, which is so suitable thereto, is from God.
If Men did but truly live up to the Principles of Natural Religion, they would Easily be convinced, that the Christian Religion, which is so suitable thereto, is from God.
and as for those Revelations which God hath made of himself to the World, he hath been pleased to accompany them with so much Evidence, that an honest and sincere Mind may easily discern them from Error, and Imposture.
and as for those Revelations which God hath made of himself to the World, he hath been pleased to accompany them with so much Evidence, that an honest and sincere Mind may Easily discern them from Error, and Imposture.
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I will Conclude this whole Discourse with St. Peter 's Exhortation, the 2 d of Pet. 3. 17, 18. Ye therefore, Beloved, seeing ye know these Things before, beware,
I will Conclude this Whole Discourse with Saint Peter is Exhortation, the 2 worser of Pet. 3. 17, 18. You Therefore, beloved, seeing you know these Things before, beware,
and of a more Universal bad Influence upon the Hearts and Lives of Men, than this of Covetousness; and therefore in speaking of this Vice, I shall strike at the Root of a great many others;
and of a more Universal bad Influence upon the Hearts and Lives of Men, than this of Covetousness; and Therefore in speaking of this Vice, I shall strike At the Root of a great many Others;
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So that if I can contribute any thing to the Cure of this great Distemper of Mens Minds, I shall in so doing remove that, which is the Cause and Occasion of a great part of the Evils and Mischiefs which are in the World.
So that if I can contribute any thing to the Cure of this great Distemper of Men's Minds, I shall in so doing remove that, which is the Cause and Occasion of a great part of the Evils and Mischiefs which Are in the World.
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in which, for the greater Emphasis and weight, the words of Caution are doubled, as if the Matter were of so much Concernment, that no Caution about it could be too much;
in which, for the greater Emphasis and weight, the words of Caution Are doubled, as if the Matter were of so much Concernment, that no Caution about it could be too much;
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And excepting those Vices which are immediately founded in a Man's Natural Temper and Constitution, there is none that Men have a more Universal propension to,
And excepting those Vices which Are immediately founded in a Man's Natural Temper and Constitution, there is none that Men have a more Universal propension to,
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than this of Covetousness. For there are two Things which Human Nature does more especially desire to be secured against, which are Want, and Contempt: And Riches seem to be a certain Remedy against both these Evils.
than this of Covetousness. For there Are two Things which Human Nature does more especially desire to be secured against, which Are Want, and Contempt: And Riches seem to be a certain Remedy against both these Evils.
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Secondly, This earnest kind of Caution, as it signifies the Great Danger of this Sin of Covetousness, so likewise the great Care that Men ought to use to preserve themselves from it;
Secondly, This earnest kind of Caution, as it signifies the Great Danger of this since of Covetousness, so likewise the great Care that Men ought to use to preserve themselves from it;
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And therefore that we may the better understand what this Sin of Covetousness is, which our Saviour doth so earnestly Caution against, it will be requisite to Consider more particularly wherein the Vice and Fault of it doth consist;
And Therefore that we may the better understand what this since of Covetousness is, which our Saviour does so earnestly Caution against, it will be requisite to Consider more particularly wherein the Vice and Fault of it does consist;
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1. What Things are not Condemned under the Name of Covetousness, either in Scripture, or according to right Reason, which yet have some appearance of it; namely, these three Things.
1. What Things Are not Condemned under the Name of Covetousness, either in Scripture, or according to right Reason, which yet have Some appearance of it; namely, these three Things.
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This indeed seems to be Condemned in Scripture as a Branch of Covetousness, namely, in our Saviour's Sermon upon the Mount, Mat. 6. 25. Take no thought for your Life, what ye shall eat, or what ye shall drink;
This indeed seems to be Condemned in Scripture as a Branch of Covetousness, namely, in our Saviour's Sermon upon the Mount, Mathew 6. 25. Take no Thought for your Life, what you shall eat, or what you shall drink;
nor yet for your Body, what ye shall put on. Here our Saviour seems to forbid all Care, even about the Necessaries of Life, Meat, and Drink, and Cloathing;
nor yet for your Body, what you shall put on. Here our Saviour seems to forbid all Care, even about the Necessaries of Life, Meat, and Drink, and Clothing;
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Now to avoid all Inconvenience from our Saviours words, I think that it is commonly said by Interpreters, that he does here only condemn a distrustful and anxious Care about the Things of this Life,
Now to avoid all Inconvenience from our Saviors words, I think that it is commonly said by Interpreters, that he does Here only condemn a distrustful and anxious Care about the Things of this Life,
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but the Instances which he gives of the Fowls of the Air, and the Lilies of the Field, which are sufficiently provided for without any Care and Industry of theirs,
but the Instances which he gives of the Fowls of the Air, and the Lilies of the Field, which Are sufficiently provided for without any Care and Industry of theirs,
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and which he seems to set before us for a Pattern, behold (says he) the Fowls of the Air, I say these Instances, which he gives, seem to exclude even all regular and ordinary Care and Diligence about these Things.
and which he seems to Set before us for a Pattern, behold (Says he) the Fowls of the Air, I say these Instances, which he gives, seem to exclude even all regular and ordinary Care and Diligence about these Things.
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What shall we say then, that our Saviour intended by his Religion to take Men off from all Labour and Industry in their Callings? This seems to be unreasonable;
What shall we say then, that our Saviour intended by his Religion to take Men off from all Labour and Industry in their Callings? This seems to be unreasonable;
and not only so, but contrary to the Apostles Doctrine, who constantly charged Christians to labour with great diligence in their Callings, that they might be able to provide for themselves, and their Families.
and not only so, but contrary to the Apostles Doctrine, who constantly charged Christians to labour with great diligence in their Callings, that they might be able to provide for themselves, and their Families.
And therefore St. Luke takes notice, that after he had cautioned his Hearers in general against Covetousness, he applies himself particularly to his Disciples,
And Therefore Saint Lycia Takes notice, that After he had cautioned his Hearers in general against Covetousness, he Applies himself particularly to his Disciples,
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and tells them that he would have them so far from this Vice of Covetousness, that they should not so much as use that ordinary Care and Industry about the Things of this Life, which is not only lawful,
and tells them that he would have them so Far from this Vice of Covetousness, that they should not so much as use that ordinary Care and Industry about the Things of this Life, which is not only lawful,
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therefore I say unto you, take no thought for your Life, what ye shall eat. And this agrees very well with the Direction which our Saviour gave to his Disciples,
Therefore I say unto you, take no Thought for your Life, what you shall eat. And this agrees very well with the Direction which our Saviour gave to his Disciples,
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And if this be our Saviour's meaning, there is then no Reason to think, that this Caution against Covetousness does forbid Men to use a provident Care and regular Industry about the Things of this Life.
And if this be our Saviour's meaning, there is then no Reason to think, that this Caution against Covetousness does forbid Men to use a provident Care and regular Industry about the Things of this Life.
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But this is according to the Hebrew Phrase and manner of speaking, to forbid Things Absolutely, which are to be understood only Comparatively. So Mat. 6. 19. Lay not up for your selves Treasures upon Earth;
But this is according to the Hebrew Phrase and manner of speaking, to forbid Things Absolutely, which Are to be understood only Comparatively. So Mathew 6. 19. Lay not up for your selves Treasures upon Earth;
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So that when the Scripture commands us not to love the World, this is to be understood Comparatively, that we should not love these Things in Comparison of God,
So that when the Scripture commands us not to love the World, this is to be understood Comparatively, that we should not love these Things in Comparison of God,
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For nothing can be more inconsistent, than to recommend to Men Diligence in their worldly Callings and Employments (as the Scripture frequently does) and that in order to the attaining of the good Things of this Life;
For nothing can be more inconsistent, than to recommend to Men Diligence in their worldly Callings and Employments (as the Scripture frequently does) and that in order to the attaining of the good Things of this Life;
2. I come now to shew what is Condemned in Scripture under the name of Covetousness; and by this we shall best understand wherein the Nature of this Sin doth consist.
2. I come now to show what is Condemned in Scripture under the name of Covetousness; and by this we shall best understand wherein the Nature of this since does consist.
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Now Covetousness is a word of a large Signification, and comprehends in it most of the Irregularities of Mens Minds, either in desiring, or getting, or in possessing, and using an Estate.
Now Covetousness is a word of a large Signification, and comprehends in it most of the Irregularities of Men's Minds, either in desiring, or getting, or in possessing, and using an Estate.
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but he was continually increasing his Estate, and enlarging his Barns, to make more room still for his Fruits, that he might lay up Goods in store for many years.
but he was continually increasing his Estate, and enlarging his Barns, to make more room still for his Fruits, that he might lay up Goods in store for many Years.
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And this perhaps is that which is most frequently in Scripture call'd Covetousness. And this I •ake to be the meaning of the Tenth Commandment, Thou shalt not Covet; wherein is forbidden all unjust desire of that which is another Man's,
And this perhaps is that which is most frequently in Scripture called Covetousness. And this I •ake to be the meaning of the Tenth Commandment, Thou shalt not Covet; wherein is forbidden all unjust desire of that which is Another Man's,
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For so our Saviour renders it, Mark 10. 19. where he says to the young Man that came to be directed by him, what good thing he should do, that he might Inherit Eternal Life;
For so our Saviour renders it, Mark 10. 19. where he Says to the young Man that Come to be directed by him, what good thing he should do, that he might Inherit Eternal Life;
and then instead of the Tenth Commandment, Thou shall not Covet, or rather by way of explication of it, he adds NONLATINALPHABET, de•raud not; as if he had said, in a word, be not injurious to thy Neighbour in any kind, in desiring or endeavouring to deprive him of any thing that is his.
and then instead of the Tenth Commandment, Thou shall not Covet, or rather by Way of explication of it, he adds, de•raud not; as if he had said, in a word, be not injurious to thy Neighbour in any kind, in desiring or endeavouring to deprive him of any thing that is his.
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As the Romans in their Laws were wont to comprehend those Crimes which had no Proper Name, by the general Name of Stellionatus, and dolus malus; so here in the Decalogue, after God had instanced in the chief and most common sorts of Injuries which Men are guilty of towards their Neighbour,
As the Romans in their Laws were wont to comprehend those Crimes which had no Proper Name, by the general Name of Embezzlement, and dolus malus; so Here in the Decalogue, After God had instanced in the chief and most Common sorts of Injuries which Men Are guilty of towards their Neighbour,
he summs up all the rest, which could not so easily be reckon'd, particulary in this short and general Prohibition, Thou shalt not Covet; that is, thou shalt not be injurious to thy Neighbour in any other kind;
he sums up all the rest, which could not so Easily be reckoned, particular in this short and general Prohibition, Thou shalt not Covet; that is, thou shalt not be injurious to thy Neighbour in any other kind;
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And for the same Reason, St. Matthew, instead of the Tenth Commandment, puts this general Precept, Thou shalt love thy Neighbour as thy self, as being the sense of it in other words;
And for the same Reason, Saint Matthew, instead of the Tenth Commandment, puts this general Precept, Thou shalt love thy Neighbour as thy self, as being the sense of it in other words;
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Mat. 19. 18, 19. Thou shalt do no Murder, thou shalt not commit Adultery, thou shalt not Steal, thou shalt not bear false Witness, honour thy Father and thy Mother,
Mathew 19. 18, 19. Thou shalt do no Murder, thou shalt not commit Adultery, thou shalt not Steal, thou shalt not bear false Witness, honour thy Father and thy Mother,
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And this Command of loving our Neighbour as our selves, our Saviour elsewhere tells us was the summ of the Duties of the Second Table; and it is the same in sense with that Precept of our Saviour, Mat. 7. 12. Therefore all things whatsoever ye would that men should do to you, do ye even so to them.
And this Command of loving our Neighbour as our selves, our Saviour elsewhere tells us was the sum of the Duties of the Second Table; and it is the same in sense with that Precept of our Saviour, Mathew 7. 12. Therefore all things whatsoever you would that men should do to you, do you even so to them.
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And the Apostle, Rom. 13. 8, 9, 10. shews us upon what account this General Precept, Thou shalt love thy Neighbour as thy self, is the Summ of the Second Table. He that loveth another hath fulfilled the Law:
And the Apostle, Rom. 13. 8, 9, 10. shows us upon what account this General Precept, Thou shalt love thy Neighbour as thy self, is the Sum of the Second Table. He that loves Another hath fulfilled the Law:
The Design of all this is to shew that he that is injurious to his Neighbour in his Estate in any kind, is properly guilty of the Sin of Covetousness, which is forbidden in the Tenth Commandment. So that all Arts of Fraud and Oppression, whereby Men endeavour to get and increase an Estate by the injury of their Neighbour, is a Branch of the Sin of Covetousness.
The Design of all this is to show that he that is injurious to his Neighbour in his Estate in any kind, is properly guilty of the since of Covetousness, which is forbidden in the Tenth Commandment. So that all Arts of Fraud and Oppression, whereby Men endeavour to get and increase an Estate by the injury of their Neighbour, is a Branch of the since of Covetousness.
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The regular and due Temper of a Man's Mind about the Things of this World, is to commit our selves to the Providence of God in the use of honest and lawful Endeavours,
The regular and due Temper of a Man's Mind about the Things of this World, is to commit our selves to the Providence of God in the use of honest and lawful Endeavours,
But while we are making provision for these Dying Bodies, he expects that we should remember that we have Immortal Souls; which since they are to have an endless duration in another World, ought to be provided for with far greater Care.
But while we Are making provision for these Dying Bodies, he expects that we should Remember that we have Immortal Souls; which since they Are to have an endless duration in Another World, ought to be provided for with Far greater Care.
after he had enlarg'd his Barns to his Mind, and laid up goods for many years, design'd at last to have taken his ease, and have fallen to the enjoyment of what he had gotten;
After he had enlarged his Barns to his Mind, and laid up goods for many Years, designed At last to have taken his ease, and have fallen to the enjoyment of what he had got;
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and this, tho' it proved but a foolish design in the issue, he being cut off in that very instant when he was come to the point of satisfaction and enjoyment;
and this, though it proved but a foolish Design in the issue, he being Cut off in that very instant when he was come to the point of satisfaction and enjoyment;
Thirdly, They likewise are Covetous, who place their chief Trust and Happiness in Riches, who (as the Expression is, Job 31. 24.) make Gold their hope, and say to the fine Gold, thou art my confidence.
Thirdly, They likewise Are Covetous, who place their chief Trust and Happiness in Riches, who (as the Expression is, Job 31. 24.) make Gold their hope, and say to the fine Gold, thou art my confidence.
And this is the Reason why Covetousness is so often in Scripture call'd Idolatry; because the Covetous Man sets up his Riches in the place of God, putting his Trust and Confidence in them,
And this is the Reason why Covetousness is so often in Scripture called Idolatry; Because the Covetous Man sets up his Riches in the place of God, putting his Trust and Confidence in them,
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When Error and Delusion can bid so high, and offer so good Terms, no wonder if it gain some Proselytes among the Covetous and Ambitious part of Mankind.
When Error and Delusion can bid so high, and offer so good Terms, no wonder if it gain Some Proselytes among the Covetous and Ambitious part of Mankind.
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This the Apostle gives warning of, as a great Temptation to Rich Men in Times of Suffering, 1 Tim. 6. 9, 10. They that will be Rich, fall into Temptation, and a Snare:
This the Apostle gives warning of, as a great Temptation to Rich Men in Times of Suffering, 1 Tim. 6. 9, 10. They that will be Rich, fallen into Temptation, and a Snare:
Thus I have done with the First Thing I proposed to speak to, the Nature of this Vice, which our Saviour in the Text Cautions Men so earnestly against;
Thus I have done with the First Thing I proposed to speak to, the Nature of this Vice, which our Saviour in the Text Cautions Men so earnestly against;
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In Discoursing of the Second of these, viz. the Matter of the Caution, I proposed. 1. To Consider wherein the Nature of this Vice of Covetousness does consist.
In Discoursing of the Second of these, viz. the Matter of the Caution, I proposed. 1. To Consider wherein the Nature of this Vice of Covetousness does consist.
Now Covetousness will appear to be very Evil, and Unreasonable, upon these following Accounts. I. Because it takes Men off from Religion, and the Care of their Souls.
Now Covetousness will appear to be very Evil, and Unreasonable, upon these following Accounts. I. Because it Takes Men off from Religion, and the Care of their Souls.
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and Care, and Thoughts about these Temporal Things, and his vehement love and eager pursuit of these Things steals away his Heart from God, robs him of his Time,
and Care, and Thoughts about these Temporal Things, and his vehement love and eager pursuit of these Things steals away his Heart from God, robs him of his Time,
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But the Cares of the World, and the Importunity of Business, and an eager appetite of being Rich, call us off from these Divine and Spiritual Employments, or disturb us in them.
But the Cares of the World, and the Importunity of Business, and an eager appetite of being Rich, call us off from these Divine and Spiritual Employments, or disturb us in them.
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God calls upon us to be Charitable to those that are in want, to be willing to distribute, and ready to communicate to the Necessities of our Brethren:
God calls upon us to be Charitable to those that Are in want, to be willing to distribute, and ready to communicate to the Necessities of our Brothers:
But the World Inspires us with other Thoughts, and whispers to us to save our selves, not to be Righteous over much, and rather to trust God with our Souls,
But the World Inspires us with other Thoughts, and whispers to us to save our selves, not to be Righteous over much, and rather to trust God with our Souls,
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Riches do so fill the Covetous Man's Heart, and the Cares of the World so possess his Mind, that he hath no room left in his Soul for any other Guests:
Riches do so fill the Covetous Man's Heart, and the Cares of the World so possess his Mind, that he hath no room left in his Soul for any other Guests:
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In the Parable of the Sower, Mat. 13. 7. Our Saviour represents to us the Cares of the World, which choak the word of God, by Thorns which sprang up among the Seed,
In the Parable of the Sour, Mathew 13. 7. Our Saviour represents to us the Cares of the World, which choke the word of God, by Thorns which sprang up among the Seed,
And therefore when Eternal Life, and the Happiness of another World, are offered to a worldly-minded Man, he does not desire it, he is not at all sensible of the value of it• the Man's Heart is full already of other Hopes and Desires,
And Therefore when Eternal Life, and the Happiness of Another World, Are offered to a worldly-minded Man, he does not desire it, he is not At all sensible of the valve of it• the Man's Heart is full already of other Hope's and Desires,
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So effectually doth Covetousness, and the love of this present World, obstruct all those Passages, through which the Consideration of Religion and Heavenly Things should enter into our Minds.
So effectually does Covetousness, and the love of this present World, obstruct all those Passages, through which the Consideration of Religion and Heavenly Things should enter into our Minds.
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He that will engage deep in the World, must use much more guard and caution than most Men do, to do it without Sin. How many Temptations is the Covetous Man exposed to in the getting, and in the securing, and in the spending and enjoying of a great Estate? It is no easie Task to reckon them up,
He that will engage deep in the World, must use much more guard and caution than most Men do, to do it without Sin. How many Temptations is the Covetous Man exposed to in the getting, and in the securing, and in the spending and enjoying of a great Estate? It is no easy Task to reckon them up,
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Nothing hath been the Cause of more and greater Sins in the World, than Covetousness, and making haste to be Rich. It is Solomon 's Observation, Prov. 28. 20. He that maketh haste to be Rich, shall not be Innocent.
Nothing hath been the Cause of more and greater Sins in the World, than Covetousness, and making haste to be Rich. It is Solomon is Observation, Curae 28. 20. He that makes haste to be Rich, shall not be Innocent.
And what Reverence of Laws, what fear or shame was ever seen in any Man that was in in haste to be Rich? And this is the sense of what the Apostle says concerning this Vice of Covetousness, this peremptory Resolution of being Rich, 1 Tim. 6. 9, 10. They that will be Rich, fall into Temptation,
And what reverence of Laws, what Fear or shame was ever seen in any Man that was in in haste to be Rich? And this is the sense of what the Apostle Says Concerning this Vice of Covetousness, this peremptory Resolution of being Rich, 1 Tim. 6. 9, 10. They that will be Rich, fallen into Temptation,
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if we have once fix'd our End, and set up this Resolution with our selves, that we will be Rich, we shall then make every thing stoop and submit to this Design.
if we have once fixed our End, and Set up this Resolution with our selves, that we will be Rich, we shall then make every thing stoop and submit to this Design.
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The eager Desire of Riches makes Men to pursue them in indirect and uncharitable ways, by Falsehood and Perjury, by undermining and over-reaching, by dissembling and flattery, by corrupting and imbasing of Commodities, by false Weights and Measures, by taking Fees with both hands, by making use of their Power and Wit to oppress and defraud their Brother, by imposing upon his Ignorance and Simplicity,
The eager Desire of Riches makes Men to pursue them in indirect and uncharitable ways, by Falsehood and Perjury, by undermining and overreaching, by dissembling and flattery, by corrupting and embasing of Commodities, by false Weights and Measures, by taking Fees with both hands, by making use of their Power and Wit to oppress and defraud their Brother, by imposing upon his Ignorance and Simplicity,
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but for his pleasure and recreation. Covetousness is the Parent of the most monstrous Sins; because it fixeth a Man in a Resolution of getting an Estate by any means.
but for his pleasure and recreation. Covetousness is the Parent of the most monstrous Sins; Because it fixeth a Man in a Resolution of getting an Estate by any means.
or his Worldly Possessions, he quitted St. Paul, and declared for the World, the 2 d of Tim. 4. 10. Demas hath forsaken me, having loved this present World.
or his Worldly Possessions, he quit Saint Paul, and declared for the World, the 2 worser of Tim. 4. 10. Demas hath forsaken me, having loved this present World.
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before those Eternal Rewards which the Gospel offered. III. There are likewise many Temptations which Men are exposed to in the enjoying and spending of a great Estate.
before those Eternal Rewards which the Gospel offered. III. There Are likewise many Temptations which Men Are exposed to in the enjoying and spending of a great Estate.
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Why not Riches? Le•t I be full, and deny thee, and say, who is the Lord? And much more do Riches tempt Men to Pride and Insolence towards others, Prov. 18. 23. The Poor useth intreaties, but the Rich answereth roughly.
Why not Riches? Le•t I be full, and deny thee, and say, who is the Lord? And much more do Riches tempt Men to Pride and Insolence towards Others, Curae 18. 23. The Poor uses entreaties, but the Rich Answers roughly.
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Rich Men have a mighty Temptation to allow themselves all manner of unlawful Pleasures, because he who hath a great Estate, is furnish'd with that to which hardly any thing can be denied.
Rich Men have a mighty Temptation to allow themselves all manner of unlawful Pleasures, Because he who hath a great Estate, is furnished with that to which hardly any thing can be denied.
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But yet if we consult Experience, I doubt it will be found a true Observation, that there are but very few Rich Men, who are not insupportable, either for their Vanity, or their Vices; so that our Saviour had reason for that severe Question, How hard is it for a Rich Man to enter into the Kingdom of God? And well might he upon this account pronounce the Poor, (the poor in Estate,
But yet if we consult Experience, I doubt it will be found a true Observation, that there Are but very few Rich Men, who Are not insupportable, either for their Vanity, or their Vices; so that our Saviour had reason for that severe Question, How hard is it for a Rich Man to enter into the Kingdom of God? And well might he upon this account pronounce the Poor, (the poor in Estate,
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So far is a Covetous Man's attaining to Riches from giving him satisfaction, that he who hath scarce any thing at all, is many times much nearer to Contentment,
So Far is a Covetous Man's attaining to Riches from giving him satisfaction, that he who hath scarce any thing At all, is many times much nearer to Contentment,
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This Solomon observed long since, (for the Vices and Humours of Men are much the same in all Ages) Eccles. 4. 8. There is one alone, and there is not a second;
This Solomon observed long since, (for the Vices and Humours of Men Are much the same in all Ages) Eccles. 4. 8. There is one alone, and there is not a second;
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and when he hath attained the Estate of a Prince, and a Revenue as great as that of France, or the Turkish Empire, he shall be farther from being satisfied,
and when he hath attained the Estate of a Prince, and a Revenue as great as that of France, or the Turkish Empire, he shall be farther from being satisfied,
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And this is the Argumeut which I shall more especially insist upon, because it is that which our Saviour useth here in the Text, to take Men off from this Vice.
And this is the Argument which I shall more especially insist upon, Because it is that which our Saviour uses Here in the Text, to take Men off from this Vice.
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and real Occasions? What Benefit and Advantage would it be to any Man, to have a hundred times more than he knows what to do withall? But I shall not Enlarge upon this Argument at present,
and real Occasions? What Benefit and Advantage would it be to any Man, to have a hundred times more than he knows what to do withal? But I shall not Enlarge upon this Argument At present,
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AFter I had, in my first Discourse upon this Subject, given you an Account of the Nature of the Vice of Covetousness, I proceeded in the next place to represent the great Evil and Unreasonableness of it.
After I had, in my First Discourse upon this Subject, given you an Account of the Nature of the Vice of Covetousness, I proceeded in the next place to represent the great Evil and Unreasonableness of it.
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Fourth Thing, whereby the unreasonableness of Covetousness will yet farther appear. Namely, because the Happiness of Humane Life doth not consist in Riches, and Abundance.
Fourth Thing, whereby the unreasonableness of Covetousness will yet farther appear. Namely, Because the Happiness of Humane Life does not consist in Riches, and Abundance.
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And this I shall insist upon somewhat the more largely, because it is the Argument which our Saviour makes use of here in the Text, to take Men off from this Sin. The Life of Man co•sisteth not in the abundance of the things which he possesseth:
And this I shall insist upon somewhat the more largely, Because it is the Argument which our Saviour makes use of Here in the Text, to take Men off from this Sin. The Life of Man co•sisteth not in the abundance of the things which he Possesses:
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Now to what purpose should any Man desire to increase his Wealth so vastly, and beyond the proportion of his Necessities and real Occasions? What Benefit and Advantage can it be to any Man, to have an hundred,
Now to what purpose should any Man desire to increase his Wealth so vastly, and beyond the proportion of his Necessities and real Occasions? What Benefit and Advantage can it be to any Man, to have an hundred,
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That is, they are not necessary to either of these Ends. For by Riches I mean whatever is beyond a su••icient competency of those things, which a•e requisite to the real Uses and Occasions of Humane Life.
That is, they Are not necessary to either of these Ends. For by Riches I mean whatever is beyond a su••icient competency of those things, which a•e requisite to the real Uses and Occasions of Humane Life.
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God having decreed to take him out of this World, at that very time when he had determin'd to enter upon the Enjoyment of those Things, which he had been so long laying up.
God having decreed to take him out of this World, At that very time when he had determined to enter upon the Enjoyment of those Things, which he had been so long laying up.
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First, For the Enjoyment of Good, A competent Estate suitable to the Condition and Station in which God hath set us in this World, will give a Man whatever Nature and Reason can desire;
First, For the Enjoyment of Good, A competent Estate suitable to the Condition and Station in which God hath Set us in this World, will give a Man whatever Nature and Reason can desire;
the pleasure of seeing it, and telling it over, may be like the removing of Billets, which may warm a Man as much as if he had spent and consumed them.
the pleasure of seeing it, and telling it over, may be like the removing of Billets, which may warm a Man as much as if he had spent and consumed them.
all the Religion he values himself upon, is a strict observance of the Lessian Diet, which he recommends to those few that can deny themselves to Dine with him, in hopes to make better Meals upon his Estate when he is gone.
all the Religion he value's himself upon, is a strict observance of the Lessian Diet, which he recommends to those few that can deny themselves to Dine with him, in hope's to make better Meals upon his Estate when he is gone.
And yet even in that Case, if his Cause were not very clear and good, he would go nigh to lose it, using it as he does himself; that is, by starving it.
And yet even in that Case, if his Cause were not very clear and good, he would go High to loose it, using it as he does himself; that is, by starving it.
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Secondly, The Happiness of this World consists in a state of freedom from Evil. Now the great Evils that Men are liable to in this World, are such as are incident to them either in the course of their Lives,
Secondly, The Happiness of this World consists in a state of freedom from Evil. Now the great Evils that Men Are liable to in this World, Are such as Are incident to them either in the course of their Lives,
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and our greatest troubles are from within, from the anxiety of our Minds, and the guilt of our Consciences, from the vicious inclinations of our Wills,
and our greatest Troubles Are from within, from the anxiety of our Minds, and the guilt of our Consciences, from the vicious inclinations of our Wills,
because considering the powerful and almost irresistible temptations of a great Estate, and the impotency and weakness of humane Nature to govern it self in a plentiful Fortune, it is very hard for a Rich Man to be so good as he ought, it requires a great force and firmness of Resolution, a very solid and vigorous constitution of Mind, to bear a great Fortune,
Because considering the powerful and almost irresistible temptations of a great Estate, and the impotency and weakness of humane Nature to govern it self in a plentiful Fortune, it is very hard for a Rich Man to be so good as he ought, it requires a great force and firmness of Resolution, a very solid and vigorous constitution of Mind, to bear a great Fortune,
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and a Man hath never more Reason to implore God's gracious help and assistance, and to consult his own best and coolest thoughts, to know what he ought to do,
and a Man hath never more Reason to implore God's gracious help and assistance, and to consult his own best and Coolest thoughts, to know what he ought to do,
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After he had assaulted him in several kinds, he represents to him at last that which was sufficient to have surfeited two of the most insatiable Desires of Humane Nature, Ambitio•, and Covetousness, even all the Kingdoms of the World,
After he had assaulted him in several Kinds, he represents to him At last that which was sufficient to have surfeited two of the most insatiable Desires of Humane Nature, Ambitio•, and Covetousness, even all the Kingdoms of the World,
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and the glory of them, in a moment, or point of time; he brings all the Rays of this Glory to one point, that the Temptation might kindle and take hold the sooner;
and the glory of them, in a moment, or point of time; he brings all the Rays of this Glory to one point, that the Temptation might kindle and take hold the sooner;
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He supposed with great probability, that if he were but a meer Man, the strongest and most resolved Mind would bend and yield to so dazling a Temptation as this;
He supposed with great probability, that if he were but a mere Man, the Strongest and most resolved Mind would bend and yield to so dazzling a Temptation as this;
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And yet how do most of us Court this Temptation, and are forward to thrust and venture our selves upon it? There are a great many other Things, in which most Men make a right Judgment of themselves,
And yet how do most of us Court this Temptation, and Are forward to thrust and venture our selves upon it? There Are a great many other Things, in which most Men make a right Judgement of themselves,
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2. As for the outward Evils of this Life, such as Want, and Contempt, Bodily Pains and Diseases, Unhappiness in Friends and Relations, a great Estate is by no means a sufficient Security or Remedy to a Covetous Man against these. 1. As for want.
2. As for the outward Evils of this Life, such as Want, and Contempt, Bodily Pains and Diseases, Unhappiness in Friends and Relations, a great Estate is by no means a sufficient Security or Remedy to a Covetous Man against these. 1. As for want.
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and a most certain and Infallible Cure of it; but Experience tells us quite otherwise. Socrates was wont to say, that To want nothing is the priviledge of the Deity, and proper to God alone;
and a most certain and Infallible Cure of it; but Experience tells us quite otherwise. Socrates was wont to say, that To want nothing is the privilege of the Deity, and proper to God alone;
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Now a Man of moderate Desires hath infinitely fewer wants than a Covetous Man; and because his Desires are moderate, a moderate Estate will satisfie them:
Now a Man of moderate Desires hath infinitely fewer Wants than a Covetous Man; and Because his Desires Are moderate, a moderate Estate will satisfy them:
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Some Men have been so shamefully penurious and stingy to themselves, as even to die, to save Charges, which yet perhaps is the most generous thing they ever did in their whole Lives, in respect to the World;
some Men have been so shamefully penurious and stingy to themselves, as even to die, to save Charges, which yet perhaps is the most generous thing they ever did in their Whole Lives, in respect to the World;
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because by this means some body may come to the enjoyment of their Estates, and that great Dunghil which they have been so long in raking together, may by this means come to be spread abroad for the Publick Benefit.
Because by this means Some body may come to the enjoyment of their Estates, and that great Dunghill which they have been so long in raking together, may by this means come to be spread abroad for the Public Benefit.
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because he wants that which he hath, as well as that which he hath not. 2. As for Contempt, Riches will not secure a Covetous Man against this neither;
Because he Wants that which he hath, as well as that which he hath not. 2. As for Contempt, Riches will not secure a Covetous Man against this neither;
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and he seems to speak it sensibly, and very probably with a melancholy reflection upon his Son Rehoboam, Eccles. 2. 18, 19. Yea I hated all my labour which I had taken under the Sun,
and he seems to speak it sensibly, and very probably with a melancholy reflection upon his Son Rehoboam, Eccles. 2. 18, 19. Yea I hated all my labour which I had taken under the Sun,
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for he speaks more despondingly in the next words, (ver. 20, 21.) therefore I went about to cause my heart to despair of all the labour which I took under the Sun;
for he speaks more despondingly in the next words, (ver. 20, 21.) Therefore I went about to cause my heart to despair of all the labour which I took under the Sun;
(that is, when I thought seriously of it, I began to think that all the pains I had taken to get an Estate, would be but to l•ttle purpose;) for there is a Man (saith he) whose labour is in Wisdom,
(that is, when I Thought seriously of it, I began to think that all the pains I had taken to get an Estate, would be but to l•ttle purpose;) for there is a Man (Says he) whose labour is in Wisdom,
and in Knowledge, and in Equity (that is, who by wise and honest means hath •ais'd a great Estate) yet to a Man that hath not laboured therein (that is, to a Man who is endowed with none of these qualities) shall he leave it for his Portion;
and in Knowledge, and in Equity (that is, who by wise and honest means hath •aised a great Estate) yet to a Man that hath not laboured therein (that is, to a Man who is endowed with none of these qualities) shall he leave it for his Portion;
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and then indeed the change of his Condition may give him that advantage and opportunity, which otherwise he is never like to have, of discerning between his Friends and his Flatterers.
and then indeed the change of his Condition may give him that advantage and opportunity, which otherwise he is never like to have, of discerning between his Friends and his Flatterers.
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Now if a Man have placed his chief Happiness in this World, as the Covetous Man does in his Riches, his great trouble when he comes to die, will be, that he must leave them.
Now if a Man have placed his chief Happiness in this World, as the Covetous Man does in his Riches, his great trouble when he comes to die, will be, that he must leave them.
Thou Fool, this night shall thy Soul be required of thee, and then whose shall these things be? For of all things in the World such Men cannot endure to think of parting with these things,
Thou Fool, this night shall thy Soul be required of thee, and then whose shall these things be? For of all things in the World such Men cannot endure to think of parting with these things,
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And therefore when we are so hot and eager in the pursuit of these things, we should do well to consider, how they will appear to us in a dying hour.
And Therefore when we Are so hight and eager in the pursuit of these things, we should do well to Consider, how they will appear to us in a dying hour.
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And this Consideration well imprinted upon our Minds, would make us very careful, to treasure up other kind of Comforts to our selves against such a time,
And this Consideration well imprinted upon our Minds, would make us very careful, to treasure up other kind of Comforts to our selves against such a time,
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The great End which Religion proposeth to it self, is Happiness: but the great End which Covetousness proposeth, is Riches; which are neither a necessary nor a probable means of Happiness. I should now have proceeded to the Fifth and last Particular;
The great End which Religion Proposeth to it self, is Happiness: but the great End which Covetousness Proposeth, is Riches; which Are neither a necessary nor a probable means of Happiness. I should now have proceeded to the Fifth and last Particular;
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Fourthly, The heavy and dreadful Account which every Man must give of a great Estate. First, The Labour and Care which the Covetous Man hath in getting a great Estate.
Fourthly, The heavy and dreadful Account which every Man must give of a great Estate. First, The Labour and Care which the Covetous Man hath in getting a great Estate.
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and the fear of missing what he seeks? The Apostle observes what tormenting Cares accompany this Vice, 1 Tim. 6. 10. The love of Mony (•aith he) is the root of all evil;
and the Fear of missing what he seeks? The Apostle observes what tormenting Cares accompany this Vice, 1 Tim. 6. 10. The love of Money (•aith he) is the root of all evil;
Variety of Troubles attend them that will be Rich. Secondly, If we consider the Anxiety of keeping what they have got, together with the Fear of losing it again, this is another great part of a Covetous Man's infelicity.
Variety of Troubles attend them that will be Rich. Secondly, If we Consider the Anxiety of keeping what they have god, together with the fear of losing it again, this is Another great part of a Covetous Man's infelicity.
If by any Accident the Man happens to be deprived of them, then he takes on heavily, hangs down his head and mourns, as a Man would do for his first-born;
If by any Accident the Man happens to be deprived of them, then he Takes on heavily, hangs down his head and mourns, as a Man would do for his firstborn;
Fourthly, But the saddest Consideration of all is, that heavy and dreadful Account that must one day be given, both of the getting and using of a great Estate.
Fourthly, But the Saddest Consideration of all is, that heavy and dreadful Account that must one day be given, both of the getting and using of a great Estate.
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They that have got an Estate by Fraud and Falsehood, or by Oppression and grinding the face of the Poor, may read their Doom at large, James 5. 1, 2, 3, 4, 5. Go to now ye Rich Men, weep and howl for your miseries that shall come upon you, your Riches are corrupted,
They that have god an Estate by Fraud and Falsehood, or by Oppression and grinding the face of the Poor, may read their Doom At large, James 5. 1, 2, 3, 4, 5. Go to now you Rich Men, weep and howl for your misery's that shall come upon you, your Riches Are corrupted,
so much as we need is ours, but beyond what will support us, and be a convenient provision for our Families, in the rank God hath placed them, all that is given to us, that we may give it to others; and indeed it is not ours; we are the Proprietors of it in respect of Men,
so much as we need is ours, but beyond what will support us, and be a convenient provision for our Families, in the rank God hath placed them, all that is given to us, that we may give it to Others; and indeed it is not ours; we Are the Proprietors of it in respect of Men,
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as we may learn from the Parable of the Talents. So that upon the whole matter, we should be so far from envying the Rich, that we should rather envy the Safety and Happiness of those who are not intrusted with such dangerous Blessings,
as we may Learn from the Parable of the Talents. So that upon the Whole matter, we should be so Far from envying the Rich, that we should rather envy the Safety and Happiness of those who Are not Entrusted with such dangerous Blessings,
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This should very much cool our Affections toward them, that after all our Care and Diligence for the obtaining of them, we are not sure to enjoy them, we may be deprived of them by a thousand Accidents.
This should very much cool our Affections towards them, that After all our Care and Diligence for the obtaining of them, we Are not sure to enjoy them, we may be deprived of them by a thousand Accidents.
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This Consideration Solomon urgeth, to take Men off from an over-eager pursuit of these Things, Prov. 23. 5. Wilt thou set thine eyes upon that which is not;
This Consideration Solomon urges, to take Men off from an overeager pursuit of these Things, Curae 23. 5. Wilt thou Set thine eyes upon that which is not;
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And the same Argument St. Paul •seth, to take off Mens Affections from the World, 1 Cor. 7. 31. because the fashion of this World passeth away, NONLATINALPHABET.
And the same Argument Saint Paul •seth, to take off Men's Affections from the World, 1 Cor. 7. 31. Because the fashion of this World passes away,.
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Why should we place our dearest Affections upon Things which we are not sure to enjoy one Moment? Thou Fool, this night shall thy Soul be taken from thee,
Why should we place our dearest Affections upon Things which we Are not sure to enjoy one Moment? Thou Fool, this night shall thy Soul be taken from thee,
and then whose shall those things be? I remember Seneca tells us a real Story, just answerable to the Rich Man in the Parable, of an Acquaintance of his, who by long and great Industry had arrived to a vast Estate;
and then whose shall those things be? I Remember Senecca tells us a real Story, just answerable to the Rich Man in the Parable, of an Acquaintance of his, who by long and great Industry had arrived to a vast Estate;
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and just when he began to enjoy it, after one of the first good Meals which perhaps he ever made in his Life, that very night his Soul was taken from him, for presently after Supper he died.
and just when he began to enjoy it, After one of the First good Meals which perhaps he ever made in his Life, that very night his Soul was taken from him, for presently After Supper he died.
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and that we are but Pilgrims and Stranger in the World, as all our Fathers were, that we have here no abiding place, no continuing City, but are travelling towards our own Country.
and that we Are but Pilgrim's and Stranger in the World, as all our Father's were, that we have Here no abiding place, no Continuing city, but Are traveling towards our own Country.
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And why should we load our selves whilst we are upon our journey, and cumber our selves with those things which will be of no use to us there, whither we are a going?
And why should we load our selves while we Are upon our journey, and cumber our selves with those things which will be of no use to us there, whither we Are a going?
But when Men are convinc'd they cannot live long, and that every step they take, they are in danger of stumbling into the Grave, this one would think should wean our Affections from this World;
But when Men Are convinced they cannot live long, and that every step they take, they Are in danger of stumbling into the Grave, this one would think should wean our Affections from this World;
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and did Men firmly believe this, they would not with Martha, busie themselves about many things, but would mind the one thing necessary, and with Mary chuse that better part which could not be taken from them.
and did Men firmly believe this, they would not with Martha, busy themselves about many things, but would mind the one thing necessary, and with Marry choose that better part which could not be taken from them.
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They would overlook the trifles of this World, and scarce take notice of the things which are seen, but be only intent upon the things which are not seen;
They would overlook the trifles of this World, and scarce take notice of the things which Are seen, but be only intent upon the things which Are not seen;
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The great Concernments of another World would employ their utmost Care, and their best Thoughts. Whilst we are in this World, we should remember that this is not our home,
The great Concernments of Another World would employ their utmost Care, and their best Thoughts. While we Are in this World, we should Remember that this is not our home,
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and in the mean time we should cheer up our selves with the thoughts of the pleasure and the plenty of our Father's house, and of that full contentment and satisfaction which we shall meet withal,
and in the mean time we should cheer up our selves with the thoughts of the pleasure and the plenty of our Father's house, and of that full contentment and satisfaction which we shall meet withal,
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We should so mind the World, as to make Heaven our great Care, as to make sure to provide for our selves bags that wax not old, a treasure in the Heavens, that faileth not, where no thief approacheth,
We should so mind the World, as to make Heaven our great Care, as to make sure to provide for our selves bags that wax not old, a treasure in the Heavens, that Faileth not, where no thief Approaches,
neither Moth corrupteth, as our Saviour adviseth, Luke 12. 33. To the same purpose is the Counsel of St. Paul, 1 Tim. 6. 17, 18, 19. Charge them that are Rich in this World, that they be Rich in good works, willing to distribute, ready to communicate, laying up for themselves a good foundation;
neither Moth corrupteth, as our Saviour adviseth, Lycia 12. 33. To the same purpose is the Counsel of Saint Paul, 1 Tim. 6. 17, 18, 19. Charge them that Are Rich in this World, that they be Rich in good works, willing to distribute, ready to communicate, laying up for themselves a good Foundation;
and we shall be wholly taken up with the thoughts of another World, and be heartily sorry that the things of this World have taken up so much of our Time and Care,
and we shall be wholly taken up with the thoughts of Another World, and be heartily sorry that the things of this World have taken up so much of our Time and Care,
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Now seeing all these things shall be, pardon me, if I earnestly beg of you, in the midst of all your Worldly Cares, to have some Consideration for your Immortal Souls, which are no wise provided for by a great Estate,
Now seeing all these things shall be, pardon me, if I earnestly beg of you, in the midst of all your Worldly Cares, to have Some Consideration for your Immortal Souls, which Are no wise provided for by a great Estate,
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Let not all your enquiry be, what shall I eat? or what shall I drink? or wherewithal shall I be cloathed? But sometimes ask your selves this question, what shall I do to be saved? I have an Immortal Spirit, it is but fit some Care should be taken of that, to train it up to Eternity,
Let not all your enquiry be, what shall I eat? or what shall I drink? or wherewithal shall I be clothed? But sometime ask your selves this question, what shall I do to be saved? I have an Immortal Spirit, it is but fit Some Care should be taken of that, to train it up to Eternity,
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The firm Belief and serious Consideration of the great Things of another World cannot surely but cool the heat of our Affections towards these dying and perishing Things,
The firm Belief and serious Consideration of the great Things of Another World cannot surely but cool the heat of our Affections towards these dying and perishing Things,
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For provided a Man use no indirect and dishonest ways to increase his Estate, and do not torment himself with anxious Cares, do neither make himself guilty,
For provided a Man use no indirect and dishonest ways to increase his Estate, and do not torment himself with anxious Cares, do neither make himself guilty,
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nothing hinders but that he may be contented with his present Condition, and yet take all fair Opportunities which the Providence of God puts into his hands of enlarging his Fortune.
nothing hinders but that he may be contented with his present Condition, and yet take all fair Opportunities which the Providence of God puts into his hands of enlarging his Fortune.
It is a good Character which the Poet gives of Aristippus, Omnis Aristippum decuit color, & status & res; Tentantem majora, ferè praesentibus aequum.
It is a good Character which the Poet gives of Aristippus, Omnis Aristippum decuit colour, & status & Rest; Tentantem marjoram, ferè praesentibus Aequum.
If God have blest us with abundance, and we would not be like this Rich Man here in the Parable, we must lay out of our Estates, in ways of Piety and Charity,
If God have blessed us with abundance, and we would not be like this Rich Man Here in the Parable, we must lay out of our Estates, in ways of Piety and Charity,
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This our Saviour calls laying up for our selves Treasure in Heaven, Mat. 16. 20. And at the 33 d Verse of this Chapter, he calls giving of Alms, providing for our selves baggs which wax not old, a Treasure in the Heavens which faileth not;
This our Saviour calls laying up for our selves Treasure in Heaven, Mathew 16. 20. And At the 33 worser Verse of this Chapter, he calls giving of Alms, providing for our selves bags which wax not old, a Treasure in the Heavens which Faileth not;
they who do thus, who are Rich in good Works, ready to Distribute, willing to Communicate, are said to lay up for themselves a good Treasure against the time which is to come, that they may lay hold on Eternal Life, 1 Tim. 6. 18, 19. Extra fortunam est quicquid donatur;
they who do thus, who Are Rich in good Works, ready to Distribute, willing to Communicate, Are said to lay up for themselves a good Treasure against the time which is to come, that they may lay hold on Eternal Life, 1 Tim. 6. 18, 19. Extra fortunam est quicquid donatur;
So our Lord tells us, Luke 16. 9. I say unto you make to your selves Friends of the Mammon of Unrighteousness, that when ye shall fail (that is) when ye shall leave this World,
So our Lord tells us, Lycia 16. 9. I say unto you make to your selves Friends of the Mammon of Unrighteousness, that when you shall fail (that is) when you shall leave this World,
At the Great Day of Judgment, when we shall all appear before God, and, according to our Saviour's Representation of the Proceedings of that Day, shall hear him thus Expostulating with Men, I was hungry, and ye gave me no meat;
At the Great Day of Judgement, when we shall all appear before God, and, according to our Saviour's Representation of the Proceedings of that Day, shall hear him thus Expostulating with Men, I was hungry, and you gave me no meat;
what would we then give, how much of our Estates, if we had them then at our Command, would we not be willing to part withal, to have that Comfortable Sentence past upon us;
what would we then give, how much of our Estates, if we had them then At our Command, would we not be willing to part withal, to have that Comfortable Sentence passed upon us;
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But if we be found among those who would spare nothing out of their abundance to any Charitable Use and Purpose, I have not the heart to tell you how miserable the Condition of such Persons will be,
But if we be found among those who would spare nothing out of their abundance to any Charitable Use and Purpose, I have not the heart to tell you how miserable the Condition of such Persons will be,
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And is it not great pity, that they who are not far from the Kingdom of God, should fall short of it? that they, who in most other things bid so fair for Heaven, should break wit• God upon this single Point?
And is it not great pity, that they who Are not Far from the Kingdom of God, should fallen short of it? that they, who in most other things bid so fair for Heaven, should break wit• God upon this single Point?
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For why art thou Rich, and another Poor? But that thou mightest exercise thy Charity upon those fitting Objects which the Providence of God presents to thee.
For why art thou Rich, and Another Poor? But that thou Mightest exercise thy Charity upon those fitting Objects which the Providence of God presents to thee.
as you did to make them Rich. If Men could but be contented to do that which is best for their Children, they might do a great deal better for themselves, by disposing what they have to spare in Charity.
as you did to make them Rich. If Men could but be contented to do that which is best for their Children, they might do a great deal better for themselves, by disposing what they have to spare in Charity.
But why wilt thou trust another with the disposal of thy Charity, rather than thy self? This is hardly to offer either a Reasonable, or a Living Sacrifice to God, to do good only when we are dead.
But why wilt thou trust Another with the disposal of thy Charity, rather than thy self? This is hardly to offer either a Reasonable, or a Living Sacrifice to God, to do good only when we Are dead.
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Wherefore setting aside these, and all other excuses, which will not be admitted, nor will any of us have the face to plead them at the Day of Judgment;
Wherefore setting aside these, and all other excuses, which will not be admitted, nor will any of us have the face to plead them At the Day of Judgement;
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Besides those at home, which present themselves to us in great numbers every day, God hath sent us many from abroad, who call loud upon us for our pity and help, both as they are reduced to the greatest extremi•y,
Beside those At home, which present themselves to us in great numbers every day, God hath sent us many from abroad, who call loud upon us for our pity and help, both as they Are reduced to the greatest extremi•y,
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Consider what I have said upon this Argument, and let this extraordinary kind of Caution, which our Saviour here gives, make a deep impression upon your Minds;
Consider what I have said upon this Argument, and let this extraordinary kind of Caution, which our Saviour Here gives, make a deep impression upon your Minds;
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IN the latter part of this Chapter, our Saviour doth in a long Discourse caution his Disciples against an Inordinate Care about the Things of this Life, which he concludes with a strict Charge to make Religion their first and great Concernment,
IN the latter part of this Chapter, our Saviour does in a long Discourse caution his Disciples against an Inordinate Care about the Things of this Life, which he concludes with a strict Charge to make Religion their First and great Concernment,
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Fourthly, I shall set before you some of the most proper and powerful Motives and Encouragements to the minding of this great Interest and Concernment;
Fourthly, I shall Set before you Some of the most proper and powerful Motives and Encouragements to the minding of this great Interest and Concernment;
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Sometimes it is used to signifie the State of the Gospel, or the Christian Religion, which by the Jews was called the Kingdom of God, or the Kingdom of the Messias, Mark 1. 15. The Kingdom of God is at hand;
Sometime it is used to signify the State of the Gospel, or the Christian Religion, which by the jews was called the Kingdom of God, or the Kingdom of the Messias, Mark 1. 15. The Kingdom of God is At hand;
In the like sense this Phrase is used, Mat. 21. 43. the Kingdom of God (that is, the Gospel) shall be taken from you, and given to a Nation bringing forth the fruits thereof.
In the like sense this Phrase is used, Mathew 21. 43. the Kingdom of God (that is, the Gospel) shall be taken from you, and given to a nation bringing forth the fruits thereof.
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And so likewise the Phrase of the Kingdom of Heaven is used, Mat. 11. 11. where speaking of John the Baptist, our Saviour saith, that among them that were born of Women, there hath not risen a greater than John the Baptist;
And so likewise the Phrase of the Kingdom of Heaven is used, Mathew 11. 11. where speaking of John the Baptist, our Saviour Says, that among them that were born of Women, there hath not risen a greater than John the Baptist;
that is, there was no greater Person than he, under the Jewish Dispensation, and yet he that is least in the Kingdom of Heaven (that is under the Dispensation of the Gospel) is greater than he.
that is, there was no greater Person than he, under the Jewish Dispensation, and yet he that is least in the Kingdom of Heaven (that is under the Dispensation of the Gospel) is greater than he.
yet there is another sense of this Phrase very usual likewise in the Scripture, and which is more agreeable to the scope of our Saviour's Argument and Discourse• and so it signifies that future state of Happiness and Glory which good Men shall be advanced to in another World, in opposition to this Life,
yet there is Another sense of this Phrase very usual likewise in the Scripture, and which is more agreeable to the scope of our Saviour's Argument and Discourse• and so it signifies that future state of Happiness and Glory which good Men shall be advanced to in Another World, in opposition to this Life,
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Take ye no thought, saying, what shall we eat? or what shall we drink? or wherewithal shall we be cloathed? And then it follows in direct opposition to this inordinate and solicitous Care about Worldly Things, but seek ye first the Kingdom of God, and his Righteousness.
Take you no Thought, saying, what shall we eat? or what shall we drink? or wherewithal shall we be clothed? And then it follows in Direct opposition to this inordinate and solicitous Care about Worldly Things, but seek you First the Kingdom of God, and his Righteousness.
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And this sense of this Phrase of the Kingdom of God is so very frequent in the New Testament, that I shall not need to give particular Instances of it.
And this sense of this Phrase of the Kingdom of God is so very frequent in the New Testament, that I shall not need to give particular Instances of it.
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So that the Kingdom of God, and his Righteousness, comprehends the whole business of Religion, our last End, which is Eternal Life and Happiness in another World;
So that the Kingdom of God, and his Righteousness, comprehends the Whole business of Religion, our last End, which is Eternal Life and Happiness in Another World;
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for which Reason 'tis call'd his Righteousness. And in this sense of our last End, and the way and means to it, the Kingdom of Heaven, and Righteousness, are used in another place,
for which Reason it's called his Righteousness. And in this sense of our last End, and the Way and means to it, the Kingdom of Heaven, and Righteousness, Are used in Another place,
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even of this Sermon of our Saviour's upon the Mount, Matth. 5. 20. Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven;
even of this Sermon of our Saviour's upon the Mount, Matthew 5. 20. Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of Heaven;
And this signifies the greatest intention of mind, and earnestness of endeavour about the business of Religion, in order to our attaining of Eternal Happiness;
And this signifies the greatest intention of mind, and earnestness of endeavour about the business of Religion, in order to our attaining of Eternal Happiness;
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For after all these things (says our Saviour immediately after the Text) do the Gentiles seek; NONLATINALPHABET, which words signifie an intense Care, and vigorous Endeavour;
For After all these things (Says our Saviour immediately After the Text) do the Gentiles seek;, which words signify an intense Care, and vigorous Endeavour;
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that we make Religion our business, and exercise our selves in the Duties of it, both in publick and private, at proper times and seasons, with the same seriousness and application of Mind,
that we make Religion our business, and exercise our selves in the Duties of it, both in public and private, At proper times and seasons, with the same seriousness and application of Mind,
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and Dedicate it to Religion, to the Contemplation of God and Heavenly things, and the Care of our Immortal Souls, with the same seriousness and diligence,
and Dedicate it to Religion, to the Contemplation of God and Heavenly things, and the Care of our Immortal Souls, with the same seriousness and diligence,
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and the less leisure we have upon other days for this purpose, the more entirely should we Devote and Consecrate this Day to the Purposes and Duties of Religion.
and the less leisure we have upon other days for this purpose, the more entirely should we Devote and Consecrate this Day to the Purposes and Duties of Religion.
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or the effect of a sudden Resolution before the receiving of the Holy Sacrament, no nor the fruit of frequent and •ervent Prayers, without the hearty concurrence of our own Care and Endeavour, to render our Lives such,
or the Effect of a sudden Resolution before the receiving of the Holy Sacrament, no nor the fruit of frequent and •ervent Prayers, without the hearty concurrence of our own Care and Endeavour, to render our Lives such,
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it is the hottest and most intense degree of our affection towards any thing, of our desire and love, mixt with anger at every thing that stands in our way,
it is the hottest and most intense degree of our affection towards any thing, of our desire and love, mixed with anger At every thing that Stands in our Way,
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Such ought to be the temper of our Minds, and the edge of our Spirits, in seeking the Kingdom of God, as does usually possess Men in seeking the Kingdoms of this World, and the Glory of them.
Such ought to be the temper of our Minds, and the edge of our Spirits, in seeking the Kingdom of God, as does usually possess Men in seeking the Kingdoms of this World, and the Glory of them.
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So that the greatness of the Design, and the Excellency of what we seek after, will justifie and warrant the highest degree of a discreet zeal and fervour in the prosecution of it;
So that the greatness of the Design, and the Excellency of what we seek After, will justify and warrant the highest degree of a discreet zeal and fervour in the prosecution of it;
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and therefore no wonder that the Scripture in this matter useth words that import the greatest vehemency and earnestness, bidding us to strive to enter in at the strait gate, to labour and watch, to run,
and Therefore no wonder that the Scripture in this matter uses words that import the greatest vehemency and earnestness, bidding us to strive to enter in At the strait gate, to labour and watch, to run,
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and this, notwithstanding all the difficulties and discouragements, the opposition and persecution that we meet with for Righte•usness sake: For this we must expect,
and this, notwithstanding all the difficulties and discouragements, the opposition and persecution that we meet with for Righte•usness sake: For this we must expect,
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Nay we must count to be grievously persecuted for Righteousness sake, and, if God see it good for us, to pass through many Tribulations, before we shall enter into the Kingdom of God;
Nay we must count to be grievously persecuted for Righteousness sake, and, if God see it good for us, to pass through many Tribulations, before we shall enter into the Kingdom of God;
if we hope to receive the Crown of Life, we must be faithful to the death, Rev. 2. 10. And to the same purpose St. Paul declares, Rom. 2. 7. that they only shall be made partakers of Eternal Life, who by patient continuance in well doing, seek for Glory, and Honour, and Immortality.
if we hope to receive the Crown of Life, we must be faithful to the death, Rev. 2. 10. And to the same purpose Saint Paul declares, Rom. 2. 7. that they only shall be made partakers of Eternal Life, who by patient Continuance in well doing, seek for Glory, and Honour, and Immortality.
in comparison of this, mind nothing else, not the Comforts and Conveniencies, no not the Necessaries of Life, what ye shall eat, and what ye shall drink,
in comparison of this, mind nothing Else, not the Comforts and Conveniences, no not the Necessaries of Life, what you shall eat, and what you shall drink,
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and given up, rather than to quit the profession of his Truth and Religion, Mat. 10. 37. 38. He that loveth Father or Mother more than me, is not worthy of me;
and given up, rather than to quit the profession of his Truth and Religion, Mathew 10. 37. 38. He that loves Father or Mother more than me, is not worthy of me;
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St. Luke expresseth it more strongly and vehemently, Luke 14. 26. If any man come to me (that is, take upon him the profession of my Religigion) and hate not his Father,
Saint Lycia Expresses it more strongly and vehemently, Lycia 14. 26. If any man come to me (that is, take upon him the profession of my Religion) and hate not his Father,
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When these come in competition with our Religion, and the great interest of our Eternal Salvation, we are to regard and value them no more than if they were the Objects of our hatred,
When these come in competition with our Religion, and the great Interest of our Eternal Salvation, we Are to regard and valve them no more than if they were the Objects of our hatred,
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and Holy, this Resolution and Design, sincerely entertained, will over-rule all other Considerations, and make all the things of this World to stoop and give way to that which is our chief End, the Eternal Happiness and Salvation of our Souls.
and Holy, this Resolution and Design, sincerely entertained, will overrule all other Considerations, and make all the things of this World to stoop and give Way to that which is our chief End, the Eternal Happiness and Salvation of our Souls.
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and may be exercised with some Troubles and Afflictions for a short space, for a moment (as the Apostle calls it, our light afflictions which are but for a moment, and so indeed it is, compared with all Eternity;
and may be exercised with Some Troubles and Afflictions for a short Molle, for a moment (as the Apostle calls it, our Light afflictions which Are but for a moment, and so indeed it is, compared with all Eternity;
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but the substantial and durable Happiness or Misery remain for Men in the other World, and will certainly be their portion, according as they have demeaned themselves in this World.
but the substantial and durable Happiness or Misery remain for Men in the other World, and will Certainly be their portion, according as they have demeaned themselves in this World.
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and to make us wholly intent upon our Eternal Concernments, and to resolve whatever becomes of us in this World, to take effectual Care that we may be Happy for ever.
and to make us wholly intent upon our Eternal Concernments, and to resolve whatever becomes of us in this World, to take effectual Care that we may be Happy for ever.
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He that firmly believes the Immortality of his Soul, and a Life after Death, which will never have an end, must needs take into Consideration his whole duration,
He that firmly believes the Immortality of his Soul, and a Life After Death, which will never have an end, must needs take into Consideration his Whole duration,
and consequently, that it is the vainest thing in the World for any Man to hope to enter into the Kingdom of God, without endeavouring after his Righteousness; there is so strong a connexion between them, that a Man may as reasonably expect to be well and at ease without Health,
and consequently, that it is the vainest thing in the World for any Man to hope to enter into the Kingdom of God, without endeavouring After his Righteousness; there is so strong a connexion between them, that a Man may as reasonably expect to be well and At ease without Health,
for this makes us like to God, and our Likeness and Conformity to God is that alone which can make us capable of the Blessed Sight and Enjoyment of God.
for this makes us like to God, and our Likeness and Conformity to God is that alone which can make us capable of the Blessed Sighed and Enjoyment of God.
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And the Consideration of this will effectually engage us to seek the Righteousness of God, without which we shall never enter into his Kingdom; and to follow Holiness, without which no Man shall see the Lord.
And the Consideration of this will effectually engage us to seek the Righteousness of God, without which we shall never enter into his Kingdom; and to follow Holiness, without which no Man shall see the Lord.
it is a Complication of all Graces and Virtues, of all the Parts and Ingredients, of all the Duties and Offices of a good Man. To denominate a Man Righteous, all Causes must concurr;
it is a Complication of all Graces and Virtues, of all the Parts and Ingredients, of all the Duties and Offices of a good Man. To denominate a Man Righteous, all Causes must concur;
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Knowledge and Practice, Faith and Good Works, Right Opinions and Real Virtues, an Orthodox Profession and a Holy Life, abstaining from Sin and doing of Righteousness, Purity of Heart and Unspotted Manners, Godliness and Honesty, the Bridling of our Tongue,
Knowledge and Practice, Faith and Good Works, Right Opinions and Real Virtues, an Orthodox Profession and a Holy Life, abstaining from since and doing of Righteousness, Purity of Heart and Unspotted Manners, Godliness and Honesty, the Bridling of our Tongue,
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St. James hath put this very Case, and determined it, that he that shall keep the whole Law, save only that he offend in one point, is guilty of all;
Saint James hath put this very Case, and determined it, that he that shall keep the Whole Law, save only that he offend in one point, is guilty of all;
and any one Reigning Sin and Vice, any gross and notorious defect in the Virtues of a good Life, will spoil all our Righteousness, and will effectually shut us out of the Kingdom of Heaven.
and any one Reigning since and Vice, any gross and notorious defect in the Virtues of a good Life, will spoil all our Righteousness, and will effectually shut us out of the Kingdom of Heaven.
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Fourthly, Let us wisely subordinate the several parts and duties of Religion to one another, according to the intrinsical worth and value of them, that so we may mind every part of Religion in its due place,
Fourthly, Let us wisely subordinate the several parts and duties of Religion to one Another, according to the intrinsical worth and valve of them, that so we may mind every part of Religion in its due place,
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the Means of Religion, such as Prayer, and Fasting, diligent Reading and Hearing of the Word of God, Reverent and Devout Receiving of the Blessed Sacrament, are of less account and value,
the Means of Religion, such as Prayer, and Fasting, diligent Reading and Hearing of the Word of God, Reverend and Devout Receiving of the Blessed Sacrament, Are of less account and valve,
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And therefore the Means of Religion which I have mentioned, are to be regarded and used by us, in order to the attaining of these Ends, without which they are meer Formalility and Hypocrisie,
And Therefore the Means of Religion which I have mentioned, Are to be regarded and used by us, in order to the attaining of these Ends, without which they Are mere Formalility and Hypocrisy,
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In like manner, the Moral Duties of Religion, comprehended under the two great Commandments of the love of God, and our Neighbour, because they are of Eternal,
In like manner, the Moral Duties of Religion, comprehended under the two great commandments of the love of God, and our Neighbour, Because they Are of Eternal,
and indispensable obligation, are to be preferr'd to matters of meer positive Institution; and where they cannot stand togother, that which is positive ought to be set aside,
and indispensable obligation, Are to be preferred to matters of mere positive Institution; and where they cannot stand togother, that which is positive ought to be Set aside,
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Upon which ground our Saviour declares, that the Law of the Sabbath ought to give place to works of Mercy. Upon the same account, Peace and Charity are to be valued above Matters of Nicety and Scruple, of doubtful Dispute and Controversie;
Upon which ground our Saviour declares, that the Law of the Sabbath ought to give place to works of Mercy. Upon the same account, Peace and Charity Are to be valued above Matters of Nicety and Scruple, of doubtful Dispute and Controversy;
For Men may keep a great stir about some parts of Religion, and be very Careful and Diligent, Zealous and Earnest about the Means and Instruments of Religion,
For Men may keep a great stir about Some parts of Religion, and be very Careful and Diligent, Zealous and Earnest about the Means and Instruments of Religion,
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That we have a particular regard to the great Duty of Charity, or Alms-giving, this being very frequently in Scripture called Righteousness, as being an eminent part of Religion,
That we have a particular regard to the great Duty of Charity, or Almsgiving, this being very frequently in Scripture called Righteousness, as being an eminent part of Religion,
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And this our Saviour particularly directs to, as the way to the Kingdom of God, Luke 12. 33. After this general Exhortation, to seek the Kingdom of God, he instanceth in Charity, as the direct way to it;
And this our Saviour particularly directs to, as the Way to the Kingdom of God, Lycia 12. 33. After this general Exhortation, to seek the Kingdom of God, he Instanceth in Charity, as the Direct Way to it;
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And elsewhere our Saviour speaks of this Grace and Virtue, as that which, above all others, will make way for our admission into Heaven, Luke 16. 9. I say unto you, make to your selves friends of the Mammon of unrighteousness, that when ye fail, they may receive you (or ye may be received) into Everlasting Habitations. And St. Paul calls it, laying in store for our selves a good foundation;
And elsewhere our Saviour speaks of this Grace and Virtue, as that which, above all Others, will make Way for our admission into Heaven, Lycia 16. 9. I say unto you, make to your selves Friends of the Mammon of unrighteousness, that when you fail, they may receive you (or you may be received) into Everlasting Habitations. And Saint Paul calls it, laying in store for our selves a good Foundation;
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or (as the word may better be rendred in this place) a good treasure against the time to come, that we may lay hold on Eternal Life, 1 Tim. 6. 19. St. James speaks of it,
or (as the word may better be rendered in this place) a good treasure against the time to come, that we may lay hold on Eternal Life, 1 Tim. 6. 19. Saint James speaks of it,
as a main and most essential part of Religion, and the great Evidence of a true and sincere Piety, Jam. 1. 27. Pure Religion, and undefiled before God and the Father, is this;
as a main and most essential part of Religion, and the great Evidence of a true and sincere Piety, Jam. 1. 27. Pure Religion, and undefiled before God and the Father, is this;
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by the performance whereof we shall be Absolved, and for the neglect whereof we shall be Condemned, in the Judgment of the Great Day, Mat. 25. So that this part of Righteousness or Religion ought in a more especial manner to be regarded by us;
by the performance whereof we shall be Absolved, and for the neglect whereof we shall be Condemned, in the Judgement of the Great Day, Mathew 25. So that this part of Righteousness or Religion ought in a more especial manner to be regarded by us;
THESE Words, which I began to Discourse upon the last Day, are a strict Charge and Command to all Christians, to mind the business of Religion in the first place,
THESE Words, which I began to Discourse upon the last Day, Are a strict Charge and Command to all Christians, to mind the business of Religion in the First place,
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and all these things shall be added unto you. In the handling of which Argument, First, I Explained what is meant by the Kingdom of God, and his Righteousness.
and all these things shall be added unto you. In the handling of which Argument, First, I Explained what is meant by the Kingdom of God, and his Righteousness.
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Secondly, I shew'd what is meant by seeking these; and what by seeking them first. Thirdly, I laid down some Rules for our Direction and Furtherance in this great Business.
Secondly, I showed what is meant by seeking these; and what by seeking them First. Thirdly, I laid down Some Rules for our Direction and Furtherance in this great Business.
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Fourth and last place, some of the most proper and powerful Arguments and Encouragements, to engage us to the minding of this great Inte•est and Concernment;
Fourth and last place, Some of the most proper and powerful Arguments and Encouragements, to engage us to the minding of this great Inte•est and Concernment;
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amongst which, I shall in the last place particularly consider the Encouragement here given in the Text, seek ye first the Kingdom of God, and his Righteousness;
among which, I shall in the last place particularly Consider the Encouragement Here given in the Text, seek you First the Kingdom of God, and his Righteousness;
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which, to animate our Endeavours, and to tempt our Ambition the more, are set forth to us under the notion of a Kingdom. And what will not Men do to obtain that? what pains will they not take? what hazards will they not run? what difficulties will they not grapple with,
which, to animate our Endeavours, and to tempt our Ambition the more, Are Set forth to us under the notion of a Kingdom. And what will not Men do to obtain that? what pains will they not take? what hazards will they not run? what difficulties will they not grapple with,
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so dreadful a ruine, as that of Body and Soul to all Eternity? Can any Man be concerned enough to bring about so great a good to himself? or, can he purchase it too dear, whatever he give or part with for it? a good so desirable and so durable,
so dreadful a ruin, as that of Body and Soul to all Eternity? Can any Man be concerned enough to bring about so great a good to himself? or, can he purchase it too dear, whatever he give or part with for it? a good so desirable and so durable,
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but this we know in general, that it consists in our likeness to God, in a conformity to the Moral Perfections of the Divine Nature, which are exprest by the name of Purity and Holiness; and therefore every one that hopes for the Happiness of Heaven, must endeavour after Holiness;
but this we know in general, that it consists in our likeness to God, in a conformity to the Moral Perfections of the Divine Nature, which Are expressed by the name of Purity and Holiness; and Therefore every one that hope's for the Happiness of Heaven, must endeavour After Holiness;
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the Kingdom of God is Eternal Life and Happiness, and his Righteousness is Universal Holiness and Goodness, without which no Man is qualified for this Blessed State.
the Kingdom of God is Eternal Life and Happiness, and his Righteousness is Universal Holiness and goodness, without which no Man is qualified for this Blessed State.
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Secondly, Another Consideration that should very much excite and quicken our Endeavour and Diligence in seeking these things, is the difficulty of obtaining them.
Secondly, another Consideration that should very much excite and quicken our Endeavour and Diligence in seeking these things, is the difficulty of obtaining them.
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and it is therefore hard to attain the Kingdom of God, because it is hard to attain his Righteousness. As desirable as it is, it must be acknowledged very difficult for a Man to raise himself to that temper and disposition of Mind,
and it is Therefore hard to attain the Kingdom of God, Because it is hard to attain his Righteousness. As desirable as it is, it must be acknowledged very difficult for a Man to raise himself to that temper and disposition of Mind,
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so that our Nature must be quite changed, and as the Apostle expresseth it, we must be renewed in the Spirit of our Minds, our Souls must be new moulded and fashioned, we must be as it were Created and Born again, before we can enter into the Kingdom of God.
so that our Nature must be quite changed, and as the Apostle Expresses it, we must be renewed in the Spirit of our Minds, our Souls must be new moulded and fashioned, we must be as it were Created and Born again, before we can enter into the Kingdom of God.
But yet for our Comfort, these Difficulties are not insuperable to that Grace and Assistance, which God is always ready to afford to us upon so good an Occasion,
But yet for our Comfort, these Difficulties Are not insuperable to that Grace and Assistance, which God is always ready to afford to us upon so good an Occasion,
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yet if we do in good earnest set about it, God is ready to assist and second our sincere Endeavours, to work in us both to will and to do of his own goodness, and so to prevent us with his gracious Favour,
yet if we do in good earnest Set about it, God is ready to assist and second our sincere Endeavours, to work in us both to will and to do of his own Goodness, and so to prevent us with his gracious Favour,
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The Rich young Man in the Gospel, our Saviour tells us, was not far from the Kingdom of God, and he broke with our Saviour only upon one Point, he was too much addicted to the World,
The Rich young Man in the Gospel, our Saviour tells us, was not Far from the Kingdom of God, and he broke with our Saviour only upon one Point, he was too much addicted to the World,
and make these our chief Care and Design, the Kingdom of God and his Righteousness shall not be added unto us; i• we will not mind them in the first place, they are too good to be Accessories.
and make these our chief Care and Design, the Kingdom of God and his Righteousness shall not be added unto us; i• we will not mind them in the First place, they Are too good to be Accessories.
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If we have neglected the opportunity of working out our own Salvation, while we are in this World, it will never return into our power again, Death will shut the door against us,
If we have neglected the opportunity of working out our own Salvation, while we Are in this World, it will never return into our power again, Death will shut the door against us,
Men may be in good earnest for the things of this World, may love them with all their Hearts and Souls (as we see too many do) and seek them with all their might and strength,
Men may be in good earnest for the things of this World, may love them with all their Hearts and Souls (as we see too many do) and seek them with all their might and strength,
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and yet after all their Endeavours may be shamefully frustrated and disappointed of their End. There are many Examples of this kind daily before our eyes,
and yet After all their Endeavours may be shamefully frustrated and disappointed of their End. There Are many Examples of this kind daily before our eyes,
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than he can ordinarily compass any of those little Designs which Men propose to themselves in this World, who would not seek that which is most worthy the having,
than he can ordinarily compass any of those little Designs which Men propose to themselves in this World, who would not seek that which is most worthy the having,
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he hath promised that if we will make Religion, and the Salvation of our Souls, our first and chief Care, that all these things shall be added unto us.
he hath promised that if we will make Religion, and the Salvation of our Souls, our First and chief Care, that all these things shall be added unto us.
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by obliging us to the strict and constant practice of Truth, and Justice, and Fidelity in all our Dealings and Commerce, which are the best way to establish a clear and solid Reputation,
by obliging us to the strict and constant practice of Truth, and justice, and Fidis in all our Dealings and Commerce, which Are the best Way to establish a clear and solid Reputation,
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and good Esteem among Men, which is an unspeakable advantage in Business, and, at the long run, one of the best and most lasting Instruments of Prosperity and Success.
and good Esteem among Men, which is an unspeakable advantage in Business, and, At the long run, one of the best and most lasting Instruments of Prosperity and Success.
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who will harm you (saith the Apostle, 1 Pet. 3. 13.) if ye be followers of that which is good? Some may be so perverse as to persecute a Man for his goodness; but it rarely happens;
who will harm you (Says the Apostle, 1 Pet. 3. 13.) if you be followers of that which is good? some may be so perverse as to persecute a Man for his Goodness; but it rarely happens;
So that excepting the Case of Persecution (which God will particularly Consider, and Reward in another World) the Religious and good Man, who sincerely seeks the Kingdom of God,
So that excepting the Case of Persecution (which God will particularly Consider, and Reward in Another World) the Religious and good Man, who sincerely seeks the Kingdom of God,
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nay as to the necessaries of Life, and a competency of outward things, he hath a much greater and better security from the Providence and Promise of God,
nay as to the necessaries of Life, and a competency of outward things, he hath a much greater and better security from the Providence and Promise of God,
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Besides that he hath this Considerable advantage, by minding these things only as accessories, that if he miss of them, he hath something better to support him in the want of them;
Beside that he hath this Considerable advantage, by minding these things only as accessories, that if he miss of them, he hath something better to support him in the want of them;
if not in justification, yet in mitigation and excuse of this great neglect. First, they pretend great difficulties and discouragements in the ways of Religion.
if not in justification, yet in mitigation and excuse of this great neglect. First, they pretend great difficulties and discouragements in the ways of Religion.
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As the People of Israel, when they were to enter into Canaan (which was the Type of the Kingdom of Heaven) represented the Inhabitants of the Land, whom they were to Conquer, more terrible than in truth they were;
As the People of Israel, when they were to enter into Canaan (which was the Type of the Kingdom of Heaven) represented the Inhabitants of the Land, whom they were to Conquer, more terrible than in truth they were;
Thus Men who are averse from Religion, and have no mind to be at the trouble and pains to get to Heaven, are apt to complain of the monstrous and insuperable Difficulties of Religion,
Thus Men who Are averse from Religion, and have no mind to be At the trouble and pains to get to Heaven, Are apt to complain of the monstrous and insuperable Difficulties of Religion,
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And is it not so to get an Estate, and to rise to any thing in this World? The true pains which Men take about these things, shew that they are difficult;
And is it not so to get an Estate, and to rise to any thing in this World? The true pains which Men take about these things, show that they Are difficult;
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and perpetual drudging, to excel in any kind of Knowledge, to be Master of any Art or Profession? In a word, is there any thing in the World worthy the having, that is to be gotten without pains? And is Eternal Life and Glory the only slight and inconsiderable thing, that is not worth our Care and Industry? Is it fit that so great a good should be exposed to the faint and idle Wishes, to the cheap and lazy Endeavours of sloathful Men? For what Reason? Nay with what Conscience can we bid less for Heaven and Eternal Life,
and perpetual drudging, to excel in any kind of Knowledge, to be Master of any Art or Profession? In a word, is there any thing in the World worthy the having, that is to be got without pains? And is Eternal Life and Glory the only slight and inconsiderable thing, that is not worth our Care and Industry? Is it fit that so great a good should be exposed to the faint and idle Wishes, to the cheap and lazy Endeavours of slothful Men? For what Reason? Nay with what Conscience can we bid less for Heaven and Eternal Life,
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things which perish in the using, and which, when we have them, we are liable to be deprived of by a thousand Accidents? One fit of a Feaver may shatter our Understandings,
things which perish in the using, and which, when we have them, we Are liable to be deprived of by a thousand Accidents? One fit of a Fever may shatter our Understandings,
because they are absolutely necessary, and we miserable and undone if we have them not. And therefore not to dissemble in the Matter, the Difficulties of Religion are considerable;
Because they Are absolutely necessary, and we miserable and undone if we have them not. And Therefore not to dissemble in the Matter, the Difficulties of Religion Are considerable;
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Secondly, Others pretend want of time for the minding of so great a Work. And 'tis very true, that all Persons have not equal leisure for this purpose;
Secondly, Others pretend want of time for the minding of so great a Work. And it's very true, that all Persons have not equal leisure for this purpose;
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but God hath put no Man upon this hard necessity, that for want of time he shall be forced to neglect his Body and his Health, his Family and Estate, to save his Soul. And yet if any Man were brought to this distress, it were well worth his while to secure his Eternal Salvation,
but God hath put no Man upon this hard necessity, that for want of time he shall be forced to neglect his Body and his Health, his Family and Estate, to save his Soul. And yet if any Man were brought to this distress, it were well worth his while to secure his Eternal Salvation,
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Not to commit Sin, not to break the Laws of God, not to be intemperate, to make no provision for the flesh, to fulfill the Lusts thereof, does not spend time,
Not to commit since, not to break the Laws of God, not to be intemperate, to make no provision for the Flesh, to fulfil the Lustiest thereof, does not spend time,
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non inopes temporis, sed prodigi sumus, (as Seneca says) we are not Poor, but Prodigal of our time, and lavish it away profusely upon Folly and Vanity.
non Inopes Temporis, sed prodigi sumus, (as Senecca Says) we Are not Poor, but Prodigal of our time, and lavish it away profusely upon Folly and Vanity.
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But this (as bad Excuses seldom hang together, and agree with one another) directly contradicts the former pretence, which supposeth so much time necessary,
But this (as bad Excuses seldom hang together, and agree with one Another) directly contradicts the former pretence, which Supposeth so much time necessary,
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and to make our Peace with God? Every Man must not expect to have Saul 's Fortune, who when he was wearied with seeking his Father's Asses, met with a Kingdom.
and to make our Peace with God? Every Man must not expect to have Saul is Fortune, who when he was wearied with seeking his Father's Asses, met with a Kingdom.
Our Saviour hath taken care to caution us against this desperate Folly, by a Parable to this very purpose, of the Foolish Virgins, who having trifled away their time 'till the Bridegroom was coming,
Our Saviour hath taken care to caution us against this desperate Folly, by a Parable to this very purpose, of the Foolish Virgins, who having trifled away their time till the Bridegroom was coming,
and neglected to get Oyl into their Lamps, (by which we are to understand all those good Preparations and Dispositions which are necessary to qualifie us for the Kingdom of God) I say, having neglected their opportutunity of getting this Oyl, while they were looking after it too late, the Door was shut against them.
and neglected to get Oil into their Lamps, (by which we Are to understand all those good Preparations and Dispositions which Are necessary to qualify us for the Kingdom of God) I say, having neglected their opportutunity of getting this Oil, while they were looking After it too late, the Door was shut against them.
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out of the Treasure of the Church, from the redundant Merit of the Saints, and their Works of Supererrogation, of which some believe (I know not for what Reason) that there is a great stock which the Pope may dispose of, to supply those who have taken no care to get Oyl into their Lamps. But I know not for what Reason Works of Supererrogation are supposed;
out of the Treasure of the Church, from the redundant Merit of the Saints, and their Works of Supererogation, of which Some believe (I know not for what Reason) that there is a great stock which the Pope may dispose of, to supply those who have taken no care to get Oil into their Lamps. But I know not for what Reason Works of Supererogation Are supposed;
I am sure the Parable insinuates the quite contrary, that the Best and Holiest Persons (which are represented by the Wise Virgins) have nothing to spare for the supply of others, who have been careless of their Souls;
I am sure the Parable insinuates the quite contrary, that the Best and Holiest Persons (which Are represented by the Wise Virgins) have nothing to spare for the supply of Others, who have been careless of their Souls;
but how they sped, the Conclusion of the Parable tells us, that whilst they were running about in great haste to make this purchase of the Merits and good Works of others, the Bridegroom came, and the Wise Virgins, that were ready, went in with him to the Marriage,
but how they sped, the Conclusion of the Parable tells us, that while they were running about in great haste to make this purchase of the Merits and good Works of Others, the Bridegroom Come, and the Wise Virgins, that were ready, went in with him to the Marriage,
And there are those likewise among our selves, who having been careless to qualifie themselves for the Kingdom of God, hope to be supplied out of the infinite Treasure of Christ's Merits:
And there Are those likewise among our selves, who having been careless to qualify themselves for the Kingdom of God, hope to be supplied out of the infinite Treasure of Christ's Merits:
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These words are variously rendred, and understood by Interpreters, who yet in this variety do very much conspire and agree in the same sens•• The Chaldee Paraphrase renders the words thus, I have seen an end of all things, about which I have employ'd my Care;
These words Are variously rendered, and understood by Interpreters, who yet in this variety do very much conspire and agree in the same sens•• The Chaldee paraphrase renders the words thus, I have seen an end of all things, about which I have employed my Care;
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or, in a word, Religion, which consists in the Knowledge and Practice of the Laws of God• is of greater perfection than all other things which are so highly valued in this World:
or, in a word, Religion, which consists in the Knowledge and Practice of the Laws of God• is of greater perfection than all other things which Are so highly valued in this World:
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and finally resolves an infinite number of effects into no first Cause; than which nothing can be more unskilful and bungling, and less worthy of a Philosopher.
and finally resolves an infinite number of effects into no First Cause; than which nothing can be more unskilful and bungling, and less worthy of a Philosopher.
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Second place, to consider the Wisdom of Religion. The fear of the Lord is Wisdom, so saith the Psalmi•t; it is true Wisdom indeed, it is the beginning of Wisdom, Caput Sapientiae, the top and perfection of all Wisdom.
Second place, to Consider the Wisdom of Religion. The Fear of the Lord is Wisdom, so Says the Psalmi•t; it is true Wisdom indeed, it is the beginning of Wisdom, Caput Sapientiae, the top and perfection of all Wisdom.
and I shall in my following Discourse endeavour to make out these two things. 1. That true Wisdom begins and is founded in Religion, in the fear of God,
and I shall in my following Discourse endeavour to make out these two things. 1. That true Wisdom begins and is founded in Religion, in the Fear of God,
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and the framing of Laws, should have an eye to his own private and particular advantage, without regard to the Publick Good, which is the great End of Society,
and the framing of Laws, should have an eye to his own private and particular advantage, without regard to the Public Good, which is the great End of Society,
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All Wisdom which does not not proceed upon a supposition of the truth and reality of these Principles, will certainly end in shame and disappointment, in misery and ruine;
All Wisdom which does not not proceed upon a supposition of the truth and reality of these Principles, will Certainly end in shame and disappointment, in misery and ruin;
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And this Error every Man commits, who pursues Happiness by following his own Inclination, and gratifying his Irregular Desires, without any Consideration of God,
And this Error every Man commits, who pursues Happiness by following his own Inclination, and gratifying his Irregular Desires, without any Consideration of God,
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For when all things are duly Considered, and all Accounts cast up, it will appear upon a just Calculation of things, that all the restraints which the Laws of God lay upon Men, are highly reasonable,
For when all things Are duly Considered, and all Accounts cast up, it will appear upon a just Calculation of things, that all the restraints which the Laws of God lay upon Men, Are highly reasonable,
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and Greatness, without Consideration of the Providence of God, and Dependance upon it for the Success of our Affairs, is all perfect Folly and Mistake.
and Greatness, without Consideration of the Providence of God, and Dependence upon it for the Success of our Affairs, is all perfect Folly and Mistake.
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For tho' the Design be never so well laid, and vigorously prosecuted, and no Means which Humane Wisdom can devise for the attaining of our End have been omitted by us;
For though the Design be never so well laid, and vigorously prosecuted, and no Means which Humane Wisdom can devise for the attaining of our End have been omitted by us;
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yet if we leave God out of the Account, we forget that which is Principal, and signifies more to the Success of any Design, than all other things put together.
yet if we leave God out of the Account, we forget that which is Principal, and signifies more to the Success of any Design, than all other things put together.
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So that it is great folly not to Consider the Providence of God in all our Designs and Undertakings, not to implore his Favour and Blessing, without which nothing that we take in hand can prosper.
So that it is great folly not to Consider the Providence of God in all our Designs and Undertakings, not to implore his Favour and Blessing, without which nothing that we take in hand can prosper.
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and therefore all Policy, which sets aside God and his Providence, is vain; because there is no wisdom, nor understanding, nor counsel against the Lord.
and Therefore all Policy, which sets aside God and his Providence, is vain; Because there is no Wisdom, nor understanding, nor counsel against the Lord.
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but hath no sense of an Immortal Spirit within us, no prospect of a Life after Death, no Consideration of a Happy or Miserable Eternity, of Rewards and Punishments, infinitely greater than all the Temptations and Terrors of Time and Sense;
but hath no sense of an Immortal Spirit within us, no prospect of a Life After Death, no Consideration of a Happy or Miserable Eternity, of Rewards and Punishments, infinitely greater than all the Temptations and Terrors of Time and Sense;
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and whatever we do pursuant to this Mistake is foolish and hurtful, and so far from conducing to our true interest, that it is all either besides it, or contrary to it;
and whatever we do pursuant to this Mistake is foolish and hurtful, and so Far from conducing to our true Interest, that it is all either beside it, or contrary to it;
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and in all our Counsels and Actions are swayed only by the Consideration of Temporal Good and Evil, of the present Ease and Pleasure, the Disturbance and Pain of our Fleshly and Sensual Parts;
and in all our Counsels and Actions Are swayed only by the Consideration of Temporal Good and Evil, of the present Ease and Pleasure, the Disturbance and Pain of our Fleshly and Sensual Parts;
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and if we die, we shall not die like them, neither shall our last End be like theirs? For whatever we may think or wish, it will not be in our power to extinguish our own Beings when we have a mind to be rid of them,
and if we die, we shall not die like them, neither shall our last End be like theirs? For whatever we may think or wish, it will not be in our power to extinguish our own Beings when we have a mind to be rid of them,
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But if our Wisdom begin at the right end, and our Case be truly stated, that God hath put into these frail and mortal Bodies of ours, Immortal Spirits that shall live for ever;
But if our Wisdom begin At the right end, and our Case be truly stated, that God hath put into these frail and Mortal Bodies of ours, Immortal Spirits that shall live for ever;
and that after a short proof and trial of our Obedience, we shall be translated into an Everlasting State of unspeakable Happiness or Misery, according as we have demeaned our selves in this World;
and that After a short proof and trial of our obedience, we shall be translated into an Everlasting State of unspeakable Happiness or Misery, according as we have demeaned our selves in this World;
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and that no present Ease and Pleasure, Trouble and Suffering, are to be considered and regarded by us, in competition with the things which are Eternal;
and that no present Ease and Pleasure, Trouble and Suffering, Are to be considered and regarded by us, in competition with the things which Are Eternal;
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but this is too large an Argument to engage in, and therefore I shall content my self at present, briefly to shew, that the chief Characters and Properties of Wisdom do all meet in Religion, and agree to it.
but this is too large an Argument to engage in, and Therefore I shall content my self At present, briefly to show, that the chief Characters and Properties of Wisdom do all meet in Religion, and agree to it.
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Another property of Wisdom is to be steady and vigorous in the Prosecution of our main End. To oblige us hereto, Religion gives us the most powerful Arguments, the glorious Happiness,
another property of Wisdom is to be steady and vigorous in the Prosecution of our main End. To oblige us hereto, Religion gives us the most powerful Arguments, the glorious Happiness,
The next Point of Wisdom is, to make all things stoop and become subservient to our main End. And whereever Religion bears sway, it will make all other things subordinate to the Salvation of our Souls,
The next Point of Wisdom is, to make all things stoop and become subservient to our main End. And wherever Religion bears sway, it will make all other things subordinate to the Salvation of our Souls,
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Men Design and Labour for this present Life, and their short continuance here in this World, without taking into serious Consideration their main Duration,
Men Design and Labour for this present Life, and their short Continuance Here in this World, without taking into serious Consideration their main Duration,
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and making our Peace with God? Therefore to day, whilst it is called to day, let us set about this necessary work, lest any of us be hardned through the deceitfulness of Sin;
and making our Peace with God? Therefore to day, while it is called to day, let us Set about this necessary work, lest any of us be hardened through the deceitfulness of since;
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Again, another main Point of Wisdom is, to do as little as we can to be repented of, trusting rather to the Wisdom of Prevention, than to that of Remedy.
Again, Another main Point of Wisdom is, to do as little as we can to be repented of, trusting rather to the Wisdom of Prevention, than to that of Remedy.
Ne tu stultus homuncio es, qui malis veniam precari, quam non peccare, was a Wise Saying of old Cato; Thou are (says he) a silly Man indeed, who chusest rather to ask Forgiveness, than not to Offend.
Ne tu stultus homuncio es, qui malis veniam precari, quam non Peccare, was a Wise Saying of old Cato; Thou Are (Says he) a silly Man indeed, who choosest rather to ask Forgiveness, than not to Offend.
The last Character of Wisdom I shall mention is, In all things to consult the Peace and Satisfaction of our own Minds, without which nothing else can make us Happy;
The last Character of Wisdom I shall mention is, In all things to consult the Peace and Satisfaction of our own Minds, without which nothing Else can make us Happy;
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and he that hath it, knows the value of it too well to part with it for the pleasures of Sin, which are but for a season, and which always prove bitt•rness in the end, and for the little sweetness which they yielded, leave a terrible sting behind them.
and he that hath it, knows the valve of it too well to part with it for the pleasures of since, which Are but for a season, and which always prove bitt•rness in the end, and for the little sweetness which they yielded, leave a terrible sting behind them.
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But now where are the Effects of true Religion, in the full compass and extent of it, to be found? Such real Effects as do in any measure bear a proportion to the power and perfection of their Cause.
But now where Are the Effects of true Religion, in the full compass and extent of it, to be found? Such real Effects as do in any measure bear a proportion to the power and perfection of their Cause.
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how imperfect is it in the Subject, I mean in us, who ought to shew forth the power and perfection of it, in the Practice and Actions of our Lives, the best demonstration of the excellent frame and temper of our Minds.
how imperfect is it in the Subject, I mean in us, who ought to show forth the power and perfection of it, in the Practice and Actions of our Lives, the best demonstration of the excellent frame and temper of our Minds.
and to make our Lives to agree with the Reason of our Minds, and the clear Conviction of our Consciences? How difficult for a Man, in this dangerous and imperfect state, to be in any measure either so wise or so good as he ought? How rare is it for a Man to be good natur'd, gentle,
and to make our Lives to agree with the Reason of our Minds, and the clear Conviction of our Consciences? How difficult for a Man, in this dangerous and imperfect state, to be in any measure either so wise or so good as he ought? How rare is it for a Man to be good natured, gentle,
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and easie to be intreated, without being often betray'd into some weakness and sinful compliances, especially in the bad Company of our Betters? How next to impossible is it to be strict and severe in our Lives, without being sower? to govern our Lives with that perpetual Caution,
and easy to be entreated, without being often betrayed into Some weakness and sinful compliances, especially in the bad Company of our Betters? How next to impossible is it to be strict and severe in our Lives, without being sour? to govern our Lives with that perpetual Caution,
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and to maintain that evenness of temper, as not to be sometimes peevish, and passionate? and when we are so, not to be apt to say with Jonah, we do well to be angry?
and to maintain that evenness of temper, as not to be sometime peevish, and passionate? and when we Are so, not to be apt to say with Jonah, we do well to be angry?
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or as to the duration and continuance of it? This is so very nice a Matter, that one would be almost tempted to think that this were in effect a prohibition of anger in any Case;
or as to the duration and Continuance of it? This is so very Nicaenae a Matter, that one would be almost tempted to think that this were in Effect a prohibition of anger in any Case;
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nor to offend against Conscience? To Fast often, without being conceited of it, and bargaining as it were with God for some greater Liberties in another kind;
nor to offend against Conscience? To Fast often, without being conceited of it, and bargaining as it were with God for Some greater Liberties in Another kind;
and without censuring those who do not tie up themselves to our strict Rules either of Piety or Abstinence? when perhaps they have neither the same Opportunities of doing it,
and without censuring those who do not tie up themselves to our strict Rules either of Piety or Abstinence? when perhaps they have neither the same Opportunities of doing it,
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or of Devotion, as if he were the Rule, and his Example a kind of Proclamation, enjoyning all his Neighbours the same days of Fasting and Prayer which he himself,
or of Devotion, as if he were the Rule, and his Exampl a kind of Proclamation, enjoining all his Neighbours the same days of Fasting and Prayer which he himself,
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And then how hard is it to be chearful, without being vain? and grave and serious, without being morose? to be useful and instructive to others, in our Conversation and Discourse, without assuming too much Authority to our selves? which is not the best and most effectual way of doing good to others;
And then how hard is it to be cheerful, without being vain? and grave and serious, without being morose? to be useful and instructive to Others, in our Conversation and Discourse, without assuming too much authority to our selves? which is not the best and most effectual Way of doing good to Others;
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or even to believe that to be our Duty (tho' it certainly be so) which is very inconvenient for us to do? to hold out and be unwearied in well-doing? to be careful to preserve our Lives,
or even to believe that to be our Duty (though it Certainly be so) which is very inconvenient for us to do? to hold out and be unwearied in welldoing? to be careful to preserve our Lives,
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and the Consideration of another World, always before us, present to our Minds, and operative upon our Practice? To live as those that know they must die,
and the Consideration of Another World, always before us, present to our Minds, and operative upon our Practice? To live as those that know they must die,
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not without an earnest endeavour on our parts, a vigorous resistance of Temptations, and many a sore conflict with our own perverse Wills and sensual Inclinations;
not without an earnest endeavour on our parts, a vigorous resistance of Temptations, and many a soar conflict with our own perverse Wills and sensual Inclinations;
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Little do unexperienced Men, and those who have taken no great pains with themselves, imagine what Thought and Consideration, what Care and Attention, what Resolution and Firmness of Mind, what Diligence and patient continuance in well-doing, are requisite to make a truly good Man;
Little doe unexperienced Men, and those who have taken no great pains with themselves, imagine what Thought and Consideration, what Care and Attention, what Resolution and Firmness of Mind, what Diligence and patient Continuance in welldoing, Are requisite to make a truly good Man;
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insomuch that we shall be forced to make the same acknowledgment concerning them, which Solomon does concerning the imperfection of all things under the Sun;
insomuch that we shall be forced to make the same acknowledgment Concerning them, which Solomon does Concerning the imperfection of all things under the Sun;
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but have cause likewise, with great shame and confusion of face, to acknowledge that we have been in many respects Wicked and Slothful Servants, and so very far from having done what was our duty to do, that the greatest part of the good which the most of us have done, is the least part of the good which we might and ought to have done.
but have cause likewise, with great shame and confusion of face, to acknowledge that we have been in many respects Wicked and Slothful Servants, and so very Far from having done what was our duty to do, that the greatest part of the good which the most of us have done, is the least part of the good which we might and ought to have done.
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for the longest and best order'd Life. The Commandment of God is exceeding broad; and an Obedience in any good measure equal to the extent of it, extreamly difficult.
for the longest and best ordered Life. The Commandment of God is exceeding broad; and an obedience in any good measure equal to the extent of it, extremely difficult.
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And after all, as the Man in the Gospel said with tears to our Saviour, concerning the weakness of his own Faith, Lord, I believe, help thou my unbelief, Mar. 9. 24. So the best of Men may say,
And After all, as the Man in the Gospel said with tears to our Saviour, Concerning the weakness of his own Faith, Lord, I believe, help thou my unbelief, Mar. 9. 24. So the best of Men may say,
and say it with tears too, concerning every Grace and Virtue wherein they excel most, Lord, I aspire, I endeavour after it, be thou pleased to assist my weakness,
and say it with tears too, Concerning every Grace and Virtue wherein they excel most, Lord, I aspire, I endeavour After it, be thou pleased to assist my weakness,
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The Duties comprehended in these two great Commandments, sincerely practised by us (though with a great deal of imperfection) will certainly be acceptable in the sight of God, in and through the Merits and Mediation of Jesus Christ the Righteous. Blessed are they (saith St. John very plainly, in the conclusion of that obscure Book of his Revelation) Blessed are they that do his Commandments, that they may have right to the Tree of Life, Rev. 22. 14.
The Duties comprehended in these two great commandments, sincerely practised by us (though with a great deal of imperfection) will Certainly be acceptable in the sighed of God, in and through the Merits and Mediation of jesus christ the Righteous. Blessed Are they (Says Saint John very plainly, in the conclusion of that Obscure Book of his Revelation) Blessed Are they that do his commandments, that they may have right to the Tree of Life, Rev. 22. 14.
The Apostle had in the Verse before said, that the Divine Power of Christ hath by the knowledge of the Gospel given us all things that pertain to Life and Godliness;
The Apostle had in the Verse before said, that the Divine Power of christ hath by the knowledge of the Gospel given us all things that pertain to Life and Godliness;
and then it follows, whereby are given unto •s exceeding great and precious Promises. Where••; this seems to refer to the whole of the foregoing Verse;
and then it follows, whereby Are given unto •s exceeding great and precious Promises. Where••; this seems to refer to the Whole of the foregoing Verse;
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Or else Life and Godliness are, by a Hebraism frequent in the New Testament, put for a Godly Life. And then among all those things which conduce to a Godly Life, the Apostle instanceth in the Promises of the Gospel, which do so directly tend to make Men Partakers of a Divine Nature.
Or Else Life and Godliness Are, by a Hebraism frequent in the New Testament, put for a Godly Life. And then among all those things which conduce to a Godly Life, the Apostle Instanceth in the Promises of the Gospel, which do so directly tend to make Men Partakers of a Divine Nature.
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And because the chief Promises of the Gospel are here intended, I shall take occasion from this Text to handle the Doctrine of the Promises, which is frequently discours'd of in Divinity,
And Because the chief Promises of the Gospel Are Here intended, I shall take occasion from this Text to handle the Doctrine of the Promises, which is frequently discoursed of in Divinity,
The light of Nature, upon consideration of the Mercy and goodness of God, gave Men good hopes, that upon their Repentance God would forgive their sins,
The Light of Nature, upon consideration of the Mercy and Goodness of God, gave Men good hope's, that upon their Repentance God would forgive their Sins,
The Jewish Religion allowed of no Expiation, but for legal impurities, and involuntary transgressions, such as proceeded from ignorance and inadvertency;
The Jewish Religion allowed of no Expiation, but for Legal Impurities, and involuntary transgressions, such as proceeded from ignorance and inadvertency;
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but not for Sins of Presumption, and such as were committed with an bigh hand. If Men sin'd wilfully, there was no Sacrifice appointed by the Law for such Sins.
but not for Sins of Presumption, and such as were committed with an bigh hand. If Men sinned wilfully, there was no Sacrifice appointed by the Law for such Sins.
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So St. Paul tells the Jews, Acts 13. 38, 39. Be it known •nto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:
So Saint Paul tells the jews, Acts 13. 38, 39. Be it known •nto you Therefore, men and brothers, that through this man is preached unto you the forgiveness of Sins:
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There was no general Promise of Pardon, nor way of Expiation under the Law; perfect Remission of Sins is clearly revealed, and ascertain'd to us only by the Gospel.
There was no general Promise of Pardon, nor Way of Expiation under the Law; perfect Remission of Sins is clearly revealed, and ascertained to us only by the Gospel.
and therefore as more outward means of Conviction were then necessary, so likewise a more powerful internal Operation of the Spirit of God upon the Minds of Men, to Conquer and bear down those prejudices,
and Therefore as more outward means of Conviction were then necessary, so likewise a more powerful internal Operation of the Spirit of God upon the Minds of Men, to Conquer and bear down those prejudices,
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But now the Principles of Religion and Goodness are more gradually instilled into the Minds of Men, by the gentle degrees of Pious Instruction and Education;
But now the Principles of Religion and goodness Are more gradually instilled into the Minds of Men, by the gentle Degrees of Pious Instruction and Education;
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Because the prejudices against Christianity are not now so great, and many of those Advantages which were necessarily wanting at first, are now supplied in an ordinary way;
Because the prejudices against Christianity Are not now so great, and many of those Advantages which were necessarily wanting At First, Are now supplied in an ordinary Way;
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and therefore it is not reasonable now to expect the same extraordinary operation of the Spirit of God upon the Minds of Men, which we read of in the first beginnings of Christianity.
and Therefore it is not reasonable now to expect the same extraordinary operation of the Spirit of God upon the Minds of Men, which we read of in the First beginnings of Christianity.
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as the Apostle tells us, 1 Tim. 4. 8. The Gospel hath clearly revealed to us a happy State of Immortality after this Life, of which Men had but very obscure and doubtful apprehensions.
as the Apostle tells us, 1 Tim. 4. 8. The Gospel hath clearly revealed to us a happy State of Immortality After this Life, of which Men had but very Obscure and doubtful apprehensions.
Thus you see what those great Promises are which the Gospel hath given us, namely, the Promise of the Free Pardon and Forgiveness of our Sins, upon our Faith and Repentance;
Thus you see what those great Promises Are which the Gospel hath given us, namely, the Promise of the Free Pardon and Forgiveness of our Sins, upon our Faith and Repentance;
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These are the three Eminent Promises of the Gospel, and in all probability those which the Apostle here calls great and precious Promises, which brings me to the
These Are the three Eminent Promises of the Gospel, and in all probability those which the Apostle Here calls great and precious Promises, which brings me to the
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Second Thing which I propounded to Consider, namely, why they are said to be exceeding great and precious; NONLATINALPHABET, the greatest and the most valuable Promises.
Second Thing which I propounded to Consider, namely, why they Are said to be exceeding great and precious;, the greatest and the most valuable Promises.
If we Consider the Condition that Mankind was in, when God was pleased to make these gracious Declarations to us, we shall see great Reason to set a high value upon every one of these Promises.
If we Consider the Condition that Mankind was in, when God was pleased to make these gracious Declarations to us, we shall see great Reason to Set a high valve upon every one of these Promises.
Mankind was extreamly degenerated, all Flesh had corrupted its ways, and the whole World was guilty before God, and liable to all that Misery which the Sinner had reason to apprehend from the incensed Justice of the Almighty.
Mankind was extremely degenerated, all Flesh had corrupted its ways, and the Whole World was guilty before God, and liable to all that Misery which the Sinner had reason to apprehend from the incensed justice of the Almighty.
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We had forfeited that Happiness to which our Immortal Nature was designed, and, which made our Condition more sad, we were without strength to recover our selves out of it, by our Repentance for what was past (if God would have accepted of it) and by our Future Obedience.
We had forfeited that Happiness to which our Immortal Nature was designed, and, which made our Condition more sad, we were without strength to recover our selves out of it, by our Repentance for what was passed (if God would have accepted of it) and by our Future obedience.
Now the Promises of the Gospel offer Relief to us in all these Respects, and thereby obviate all the difficulties and dis•ouragements which Mankind lay under.
Now the Promises of the Gospel offer Relief to us in all these Respects, and thereby obviate all the difficulties and dis•ouragements which Mankind lay under.
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And the Promise of God's Grace and Holy Spirit, to assist and enable us to do our Duty, does fully answer all the Discouragements and Objections from our own weakness, and the power of temptation.
And the Promise of God's Grace and Holy Spirit, to assist and enable us to do our Duty, does Fully answer all the Discouragements and Objections from our own weakness, and the power of temptation.
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Gre•ter is he that is in you, than he that is in the World, says the Apostle, 1 Joh. 4. 4. The Spirit of God dwell• in all those who are willing to admit him,
Gre•ter is he that is in you, than he that is in the World, Says the Apostle, 1 John 4. 4. The Spirit of God dwell• in all those who Are willing to admit him,
And what greater Consideration can be offered to encourage our Constancy and Obedience, than an Eternity of Happiness? So that the Apostle had Reason to call these exceeding great and valuable Promises;
And what greater Consideration can be offered to encourage our Constancy and obedience, than an Eternity of Happiness? So that the Apostle had Reason to call these exceeding great and valuable Promises;
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so valuable, that if any one of them had been wanting, our Redemption and Recovery had either been absolutely impossible, or extreamly difficult. I proceed to the
so valuable, that if any one of them had been wanting, our Redemption and Recovery had either been absolutely impossible, or extremely difficult. I proceed to the
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that is, whether God have made them absolutely to us, without requiring any thing to be done on our part, o• upon certain Terms and Conditions to be performed by us.
that is, whither God have made them absolutely to us, without requiring any thing to be done on our part, o• upon certain Terms and Conditions to be performed by us.
the Spirit of God goes along with the Gospel, moving and inclining Men to yield Obedience to it, many times before any inclination and disposition thereto on their parts.
the Spirit of God Goes along with the Gospel, moving and inclining Men to yield obedience to it, many times before any inclination and disposition thereto on their parts.
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Our Heavenly Father will give his Holy Spirit to them that thus ask it. And then Secondly, That we improve and make use of the grace which God affords us;
Our Heavenly Father will give his Holy Spirit to them that thus ask it. And then Secondly, That we improve and make use of the grace which God affords us;
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And then the Promise of Eternal Life, is every where in Scripture suspended upon the Condition of Faith and Repentance, and Perseverance in well doing.
And then the Promise of Eternal Life, is every where in Scripture suspended upon the Condition of Faith and Repentance, and Perseverance in well doing.
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thereby implying, that none shall be saved by Christ, but those that obey the Gospel. Heb. 12. 14. Follow Holiness, without which no Man shall see the Lord.
thereby implying, that none shall be saved by christ, but those that obey the Gospel. Hebrew 12. 14. Follow Holiness, without which no Man shall see the Lord.
and obey not the Truth, that is, the Gospel, but obey Unrighteousness; Indignation, and Wrath, Tribulation and Anguish upon every Soul of man that doth Evil.
and obey not the Truth, that is, the Gospel, but obey Unrighteousness; Indignation, and Wrath, Tribulation and Anguish upon every Soul of man that does Evil.
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And it is a wonder that any Man should doubt of this, who considers how frequently in the New Testament the Gospel is represented to us under the notion of a Covenant, since a Covenant in the very nature of it doth imply a mutual Obligation between the Parties that enter into it.
And it is a wonder that any Man should doubt of this, who considers how frequently in the New Testament the Gospel is represented to us under the notion of a Covenant, since a Covenant in the very nature of it does imply a mutual Obligation between the Parties that enter into it.
But if the Gospel contain only Blessings which are promised on God's part, without any thing required to be done and performed on our part, in order to the obtaining of those Blessings,
But if the Gospel contain only Blessings which Are promised on God's part, without any thing required to be done and performed on our part, in order to the obtaining of those Blessings,
but can in no propriety of Language in the World be called a Covenant: But if there be some things required on our part, in order to our being made partakers of the Promises which God hath made to us (as the Scripture every where tells us there is) then the Promises are plainly Conditional. To instance in the Promise of Forgiveness of Sins;
but can in no propriety of Language in the World be called a Covenant: But if there be Some things required on our part, in order to our being made partakers of the Promises which God hath made to us (as the Scripture every where tells us there is) then the Promises Are plainly Conditional. To instance in the Promise of Forgiveness of Sins;
Can there be any plainer Condition in the World, than is in those Words of our Saviour? If ye forgive Men their Trespasses, your Hea•enly Father will also forgive your Trespasses;
Can there be any plainer Condition in the World, than is in those Words of our Saviour? If you forgive Men their Trespasses, your Hea•enly Father will also forgive your Trespasses;
This is so far from being any prejudice to the freeness of Gods grace, who is infinitely gracious in offering such great Blessings to us upon any Condition that we can perform;
This is so Far from being any prejudice to the freeness of God's grace, who is infinitely gracious in offering such great Blessings to us upon any Condition that we can perform;
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Fourthly, The last thing I proposed for the explaining of this Doctrine of the Promises of God, was, to consider when Men may be said to have a right to these Promises,
Fourthly, The last thing I proposed for the explaining of this Doctrine of the Promises of God, was, to Consider when Men may be said to have a right to these Promises,
and does faithfully make use of that strength and assistance which God affords him, then he may expect the continuance of his grace, and further degrees of it.
and does faithfully make use of that strength and assistance which God affords him, then he may expect the Continuance of his grace, and further Degrees of it.
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and worldly lusts, and to live soberly, and righteously, and godlily in this present World, then he may with comfort and joy wait for the blessed hope,
and worldly Lustiest, and to live soberly, and righteously, and godlily in this present World, then he may with Comfort and joy wait for the blessed hope,
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And if any Man think this Doctrine too uncomfortable, and be willing to reject it upon this account, I shall only say this, that Men may cheat themselves,
And if any Man think this Doctrine too uncomfortable, and be willing to reject it upon this account, I shall only say this, that Men may cheat themselves,
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And therefore it is a very preposterous course which many take, to advise and exhort Men, with so much earnestness, to apply the Promises of God to themselves,
And Therefore it is a very preposterous course which many take, to Advice and exhort Men, with so much earnestness, to apply the Promises of God to themselves,
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whereas the true ground of their trouble should be this, that they have not been careful to perform the Condition of those Promises which they would apply to themselves;
whereas the true ground of their trouble should be this, that they have not been careful to perform the Condition of those Promises which they would apply to themselves;
I speak all this on purpose to free Men from those perplexities wherewith many have entangled themselves, by false apprehensions of the Promises of God, either as if they were not made to us upon certain Conditions to be performed by us,
I speak all this on purpose to free Men from those perplexities wherewith many have entangled themselves, by false apprehensions of the Promises of God, either as if they were not made to us upon certain Conditions to be performed by us,
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The Second thing, (viz.) what Influence these Promises ought to have upon us, that by them we may be made Partakers of a Divine Nature, I shall reserve to another Opportunity.
The Second thing, (viz.) what Influence these Promises ought to have upon us, that by them we may be made Partakers of a Divine Nature, I shall reserve to Another Opportunity.
Not that we can partake of the Essence and Nature of God, as some have blasphemously affirmed, pretending, in their canting and senseless Language, to be Godded with God, and Christed with Christ. In this sense it is impossible for us to partake of the Divine Nature;
Not that we can partake of the Essence and Nature of God, as Some have blasphemously affirmed, pretending, in their canting and senseless Language, to be Godded with God, and Christed with christ. In this sense it is impossible for us to partake of the Divine Nature;
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But the word NONLATINALPHABET doth frequently in Scripture signifie a temper and disposition; and to be partakers of a Divine Nature, is to be of a Divine Temper and Disposition, to have our Corrupt Natures rectified and purged from all sinful Lusts,
But the word does frequently in Scripture signify a temper and disposition; and to be partakers of a Divine Nature, is to be of a Divine Temper and Disposition, to have our Corrupt Nature's rectified and purged from all sinful Lustiest,
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and to Knowledge Temperance, and to Temperance Patience, and to Patience Godliness, and to Godliness Brotherly-kindness, and to Brotherly-kindness Charity.
and to Knowledge Temperance, and to Temperance Patience, and to Patience Godliness, and to Godliness Brotherly kindness, and to Brotherly kindness Charity.
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And that this is the proper influence and efficacy of the great Promises of the Gospel upon the hearts and lives of Men, the Apostle St. Paul fully declares to us, 2 Cor. 7. 1. Having th•refore these Promises, Dearly Beloved, let us cleanse our selves from all filthiness of the Flesh, and Spirit;
And that this is the proper influence and efficacy of the great Promises of the Gospel upon the hearts and lives of Men, the Apostle Saint Paul Fully declares to us, 2 Cor. 7. 1. Having th•refore these Promises, Dearly beloved, let us cleanse our selves from all filthiness of the Flesh, and Spirit;
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that is, from the lusts of the Flesh, and of uncleanness, and from all evil and corrupt affections of the Mind, such as Wrath, Envy, Malice, Hatred, Strife, Revenge, Cruelty, Pride, and the like;
that is, from the Lustiest of the Flesh, and of uncleanness, and from all evil and corrupt affections of the Mind, such as Wrath, Envy, Malice, Hatred, Strife, Revenge, Cruelty, Pride, and the like;
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And thus by a constant and sincere endeavour to cleanse our selves from all impurity of Flesh and Spirit, and by practising all the Virtues of a good Life, we shall by degrees raise and advance our selves to a Godlike temper and disposition, imitating in all our Actions the Goodness,
And thus by a constant and sincere endeavour to cleanse our selves from all impurity of Flesh and Spirit, and by practising all the Virtues of a good Life, we shall by Degrees raise and advance our selves to a Godlike temper and disposition, imitating in all our Actions the goodness,
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and Mercy, and Patience, and Truth, and Faithfulness of God, and all those other Perfections of the Divine Nature, which are comprehended und•r the term of Holiness. This is that which the Apostle here calls partaking of a Divine Nature;
and Mercy, and Patience, and Truth, and Faithfulness of God, and all those other Perfections of the Divine Nature, which Are comprehended und•r the term of Holiness. This is that which the Apostle Here calls partaking of a Divine Nature;
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Both these ways, some or other of these Promises have a mighty influence upon us (if we be not wanting to our selves) to raise us to a Godlike temper and disposition, that is, to the greatest perfection of Virtue and Goodness which we are capable of in this Life.
Both these ways, Some or other of these Promises have a mighty influence upon us (if we be not wanting to our selves) to raise us to a Godlike temper and disposition, that is, to the greatest perfection of Virtue and goodness which we Are capable of in this Life.
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And this influence the Promise of God's Holy Spirit, and of the gracious help and assistance thereof, hath upon the Minds of Men, inclining them to that which is good,
And this influence the Promise of God's Holy Spirit, and of the gracious help and assistance thereof, hath upon the Minds of Men, inclining them to that which is good,
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For the Holy Spirit is promised to us, in consideration and commiseration of that impotency and weakness which we have contracted in that degenerate and depraved Condition into which Mankind is sunk;
For the Holy Spirit is promised to us, in consideration and commiseration of that impotency and weakness which we have contracted in that degenerate and depraved Condition into which Mankind is sunk;
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to quicken us who are dead in Trespasses and Sins, (as the Scripture expresseth the Condition of unregenerate Persons) to raise •s to a new Life, and to cherish this Principle of Spiritual Life, which is commonly weak at first,
to quicken us who Are dead in Trespasses and Sins, (as the Scripture Expresses the Condition of unregenerate Persons) to raise •s to a new Life, and to cherish this Principle of Spiritual Life, which is commonly weak At First,
to excite us continually to our Duty, and to enable us to the most difficult parts of Obedience, such as are most contrary to our natural inclinations,
to excite us continually to our Duty, and to enable us to the most difficult parts of obedience, such as Are most contrary to our natural inclinations,
and we shall walk from strength to strength, and our path will be (as Solomon says of the way of the Righteous) as the light which shines more and more unto the perfect day.
and we shall walk from strength to strength, and our path will be (as Solomon Says of the Way of the Righteous) as the Light which shines more and more unto the perfect day.
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For the Holy Spirit of God conducts and manageth this great work of our Sanctification and Salvation from first to last, by opening our Hearts to let in the light of Divine Truth upon our Minds, by representing to us with advantage such Arguments and Considerations as are apt to perswade us to embrace it, and yield to it;
For the Holy Spirit of God conducts and manageth this great work of our Sanctification and Salvation from First to last, by opening our Hearts to let in the Light of Divine Truth upon our Minds, by representing to us with advantage such Arguments and Considerations as Are apt to persuade us to embrace it, and yield to it;
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by secret and gentle reprehensions, softning our hard hearts, and b•nding our stiff and stubborn Wills to a compliance with the Will of God, and our Duty.
by secret and gentle reprehensions, softening our hard hearts, and b•nding our stiff and stubborn Wills to a compliance with the Will of God, and our Duty.
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by quickning our Devotion, and stirring up in us Holy Desires and Dispositions of Soul, rendring us fit to draw near to God in Prayer, with a due sense of our own wants and unworthiness,
by quickening our Devotion, and stirring up in us Holy Desires and Dispositions of Soul, rendering us fit to draw near to God in Prayer, with a due sense of our own Wants and unworthiness,
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Secondly, The Promises of the Gospel are apt likewise to have a mighty influence upon us by way of Motive and Argument, to engage and encourage us to cleanse our selves from all filthiness of flesh and Spirit,
Secondly, The Promises of the Gospel Are apt likewise to have a mighty influence upon us by Way of Motive and Argument, to engage and encourage us to cleanse our selves from all filthiness of Flesh and Spirit,
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And to make us extreamly unwilling, nay most firmly resolved never more to offend that merciful and gracious God, who is so slow to punish, and so forward to forgive;
And to make us extremely unwilling, nay most firmly resolved never more to offend that merciful and gracious God, who is so slow to Punish, and so forward to forgive;
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and Goodness, engaging us to cleanse our selves from all filthiness of flesh and spirit, that our Souls and Minds may be a fit Temple for the Holy Ghost, which will not dwell in an impure Soul:
and goodness, engaging us to cleanse our selves from all filthiness of Flesh and Spirit, that our Souls and Minds may be a fit Temple for the Holy Ghost, which will not dwell in an impure Soul:
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yet we need not be disheartned, so long as we know that God is with us, and the Grace of his Holy Spirit sufficient for us, against all the strength of Sin, and Hell;
yet we need not be disheartened, so long as we know that God is with us, and the Grace of his Holy Spirit sufficient for us, against all the strength of since, and Hell;
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as the Prophet Elisha did his Servant, when he told him that an Host compassed the City with Horses and Chariots, and said, Alas! my Master, how shall we do? And he answered, fear not,
as the Prophet Elisha did his Servant, when he told him that an Host compassed the city with Horses and Chariots, and said, Alas! my Master, how shall we do? And he answered, Fear not,
as Hezekiah Comforted the People, when they were afraid of the mighty force of the King of Assyria, 2 Chron. 32. 7, 8. Be strong and couragious, be not afraid nor dismayed for the King of Assyria,
as Hezekiah Comforted the People, when they were afraid of the mighty force of the King of Assyria, 2 Chronicles 32. 7, 8. Be strong and courageous, be not afraid nor dismayed for the King of Assyria,
Thirdly, The Promise of Eternal Life and Happiness, if duly weighed and considered, hath a mighty force in it to take us off from the Love and Practice of Sin,
Thirdly, The Promise of Eternal Life and Happiness, if duly weighed and considered, hath a mighty force in it to take us off from the Love and Practice of since,
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and of escaping extream and eternal Misery, is a Consideration of that weight, as one would think could not fail of its efficacy upon us, to put all temptations to Sin out of countenance,
and of escaping extreme and Eternal Misery, is a Consideration of that weight, as one would think could not fail of its efficacy upon us, to put all temptations to since out of countenance,
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And if this make no impression upon us, if Heaven and Hell be of no weight with us, it will be in vain to use any other Arguments, which in Comparison of this, are but as the very small dust upon the balance.
And if this make no impression upon us, if Heaven and Hell be of no weight with us, it will be in vain to use any other Arguments, which in Comparison of this, Are but as the very small dust upon the balance.
And if on the other hand, the dread of the terrible wrath of God, and of the vengance of Eternal Fire, together with the insupportable torments of a guilty Conscience, and the perpetual stings of bitter remorse and anguish for the wilful folly of our wicked Lives,
And if on the other hand, the dread of the terrible wrath of God, and of the vengeance of Eternal Fire, together with the insupportable torments of a guilty Conscience, and the perpetual stings of bitter remorse and anguish for the wilful folly of our wicked Lives,
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If neither of these Considerations, if both of them will not prevail upon us to cease to be evil, and to resolve to be good, that we may obtain one of these Conditions, and may escape the other;
If neither of these Considerations, if both of them will not prevail upon us to cease to be evil, and to resolve to be good, that we may obtain one of these Conditions, and may escape the other;
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the Nature of these Promises, and the Influence they are apt, and ought to have upon us, to raise us to the perfection of Virtue and Goodness, which the Apostle here calls our being Partakers of a Divine Nature.
the Nature of these Promises, and the Influence they Are apt, and ought to have upon us, to raise us to the perfection of Virtue and goodness, which the Apostle Here calls our being Partakers of a Divine Nature.
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First of all, If we expect the Blessings and Benefits of these exceeding great and precious Promises of the Gospel, we must be careful to perform the Conditions which are indispensably required on our parts.
First of all, If we expect the Blessings and Benefits of these exceeding great and precious Promises of the Gospel, we must be careful to perform the Conditions which Are indispensably required on our parts.
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St. Paul gives us the summ of the Gospel in very few and plain words, declaring upon what terms we may expect that Salvation which the Gospel offers to all Men, Tit. 2. 11, 12, 13, 14. The grace of God which bringeth Salvation hath appeared to all Men;
Saint Paul gives us the sum of the Gospel in very few and plain words, declaring upon what terms we may expect that Salvation which the Gospel offers to all Men, Tit. 2. 11, 12, 13, 14. The grace of God which brings Salvation hath appeared to all Men;
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teaching us, that denying ungodliness and worldly Lusts, we should live soberly, and righteously, and godly in this present world, looking for that blessed hope,
teaching us, that denying ungodliness and worldly Lustiest, we should live soberly, and righteously, and godly in this present world, looking for that blessed hope,
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Secondly, From hence we learn, that if the Promises of the Gospel have not this effect upon us, to make us Partakers of a Divine Nature, it is our own fault,
Secondly, From hence we Learn, that if the Promises of the Gospel have not this Effect upon us, to make us Partakers of a Divine Nature, it is our own fault,
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There is a Divine Power and Efficacy goes along with the Gospel, to make way for the entertainment of it in the hearts of Men, where they put no bar and obstacle to it.
There is a Divine Power and Efficacy Goes along with the Gospel, to make Way for the entertainment of it in the hearts of Men, where they put no bar and obstacle to it.
we wilfully deprive our selves of all the Blessings and Benefits of it, we reject the Counsel of God against our selves, and receive the Grace of God in vain;
we wilfully deprive our selves of all the Blessings and Benefits of it, we reject the Counsel of God against our selves, and receive the Grace of God in vain;
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and Just, and Merciful, and Patient, and Holy in all manner of Conversation, to purge us from our Iniquities, and to make us a Peculiar and Excellent People, zealous of good works;
and Just, and Merciful, and Patient, and Holy in all manner of Conversation, to purge us from our Iniquities, and to make us a Peculiar and Excellent People, zealous of good works;
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and which the Apostle here calls the Divine Nature, that a great part of us are degenerated into Beasts and Devils, wallowing in abominable and filthy Lusts, indulging our selves in those Devilish Passions of Malice and Hatred, of Strife and Discord, of Revenge and Cruelty, of Sedition,
and which the Apostle Here calls the Divine Nature, that a great part of us Are degenerated into Beasts and Devils, wallowing in abominable and filthy Lustiest, indulging our selves in those Devilish Passion of Malice and Hatred, of Strife and Discord, of Revenge and Cruelty, of Sedition,
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A SERMON ON 1 PETER IV. 19. Wherefore, let them that suffer according to the will of God, commit the keeping of their Souls to him in well-doing, as unto a faithful Creator.
A SERMON ON 1 PETER IV. 19. Wherefore, let them that suffer according to the will of God, commit the keeping of their Souls to him in welldoing, as unto a faithful Creator.
and more particularly to arm and prepare them for those Sufferings and Persecutions, which he foretels would shortly overtake them for the Profession of Christianity, that when they should happen, they might not be surprised and startled at them,
and more particularly to arm and prepare them for those Sufferings and Persecutions, which he foretells would shortly overtake them for the Profession of Christianity, that when they should happen, they might not be surprised and startled At them,
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he tells them, that besides the Encouragement of so great an Example, and so glorious a Reward, they should be supported and assisted in a very extraordinary manner, by the Spirit of God resting upon them in a glorious manner,
he tells them, that beside the Encouragement of so great an Exampl, and so glorious a Reward, they should be supported and assisted in a very extraordinary manner, by the Spirit of God resting upon them in a glorious manner,
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or as an evil-doer, (that is, as an Offender in any kind against Human Laws, made to preserve the Peace and good Order of the World) or as a busy-body in other mens matters;
or as an evildoer, (that is, as an Offender in any kind against Human Laws, made to preserve the Peace and good Order of the World) or as a busybody in other men's matters;
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(that is, as a pragmatical Person, that meddles out of his own Sphere, to the Disquiet and Disturbance of Human Society:) For to suffer upon any of these Accounts, would be matter of Shame and Trouble,
(that is, as a pragmatical Person, that meddles out of his own Sphere, to the Disquiet and Disturbance of Human Society:) For to suffer upon any of these Accounts, would be matter of Shame and Trouble,
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for their Tryal, and a Testimony to the Truth of that Religion, which God was now planting in the World:) And if i• first begin at us, (that is, at us Jews, who were the ancient People of God,
for their Trial, and a Testimony to the Truth of that Religion, which God was now planting in the World:) And if i• First begin At us, (that is, At us jews, who were the ancient People of God,
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and still persist in their Infidelity and Disobedience to the Gospel?) And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? (that is,
and still persist in their Infidelity and Disobedience to the Gospel?) And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? (that is,
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if good Men be saved with so much Difficulty, and must through so many tribulations enter into the kingdom of God, what will become of all Ungodly and Impenitent Sinners? Where shall they appear? How shall they be able to stand in the Judgment of the great Day?) From the Consideration of all which, the Apostle makes this Inference or Conclusion, in the last ver.
if good Men be saved with so much Difficulty, and must through so many tribulations enter into the Kingdom of God, what will become of all Ungodly and Impenitent Sinners? Where shall they appear? How shall they be able to stand in the Judgement of the great Day?) From the Consideration of all which, the Apostle makes this Inference or Conclusion, in the last ver.
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of this Chapter, Wherefore let them that suffer according to the will of God, commit the keeping of their Souls to him in well-doing, as unto a faithful Creator.
of this Chapter, Wherefore let them that suffer according to the will of God, commit the keeping of their Souls to him in welldoing, as unto a faithful Creator.
What is meant by those that suffer according to the will of God? what by committing the keeping of our Souls to God, •s unto a faithful Creator? and what by well-doing?
What is meant by those that suffer according to the will of God? what by committing the keeping of our Souls to God, •s unto a faithful Creator? and what by welldoing?
that those who according to the good Pleasure of God's Will, and the wise dispensation of his Providence, are appointed to suffer for his Cause, should demean themselves so and so;
that those who according to the good Pleasure of God's Will, and the wise Dispensation of his Providence, Are appointed to suffer for his Cause, should demean themselves so and so;
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And therefore there is great Reason and great Encouragement, in all our Sufferings for God's Cause and Truth, to commit our Souls to his Care and Custody:
And Therefore there is great Reason and great Encouragement, in all our Sufferings for God's Cause and Truth, to commit our Souls to his Care and Custody:
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And he that hateth his Life in this World, (in the Original the Word signifies Soul) He that hateth his Life in this World (that is, who neglecteth and exposeth his Life in this World,
And he that hates his Life in this World, (in the Original the Word signifies Soul) He that hates his Life in this World (that is, who neglecteth and exposeth his Life in this World,
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if he gain the whole World, and lose himself? And so here in the Text, to commit the keeping of our Souls to God, is to commit our selves to his Care and Providence.
if he gain the Whole World, and loose himself? And so Here in the Text, to commit the keeping of our Souls to God, is to commit our selves to his Care and Providence.
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Thirdly, What is here meant by committing our selves to him in well-doing? By well-doing is here meant, a fixt Purpose and Resolution of doing our Duty, notwithstanding all hazards and sufferings;
Thirdly, What is Here meant by committing our selves to him in welldoing? By welldoing is Here meant, a fixed Purpose and Resolution of doing our Duty, notwithstanding all hazards and sufferings;
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as Chap. 2. 15. for so is the will of God, that with well-doing (that is by a Resolute Constancy in a good Course) ye may put to silence the ignorance of foolish Men.
as Chap. 2. 15. for so is the will of God, that with welldoing (that is by a Resolute Constancy in a good Course) you may put to silence the ignorance of foolish Men.
First, That when Men do suffer really and truly for the Cause of Religion, they may with confidence commit themselves (their Lives and all that is dear to them) to the particular and more especial Care of the Divine Providence.
First, That when Men do suffer really and truly for the Cause of Religion, they may with confidence commit themselves (their Lives and all that is dear to them) to the particular and more especial Care of the Divine Providence.
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Secondly, Always provided, that we do nothing contrary to our Duty, and a good Conscience; for this the Apostle means, by committing our selves to God, in well-doing.
Secondly, Always provided, that we do nothing contrary to our Duty, and a good Conscience; for this the Apostle means, by committing our selves to God, in welldoing.
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If we step out of the way of our Duty, or do any thing contrary to it, God's Providence will not be concerned for us, to bear us out in such Sufferings.
If we step out of the Way of our Duty, or do any thing contrary to it, God's Providence will not be concerned for us, to bear us out in such Sufferings.
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Thirdly, I shall Consider what ground of Comfort and Encouragement the Consideration of God, as a faithful Creatour, affords to us in all our Sufferings,
Thirdly, I shall Consider what ground of Comfort and Encouragement the Consideration of God, as a faithful Creator, affords to us in all our Sufferings,
First, When Men do suffer really and truly for the Cause of Religion, and God's Truth, they may with confidence and good assurance commit themselves, (their Lives and all that is dear to them) to the particular and more especial Care of his Providence.
First, When Men do suffer really and truly for the Cause of Religion, and God's Truth, they may with confidence and good assurance commit themselves, (their Lives and all that is dear to them) to the particular and more especial Care of his Providence.
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Secondly, Men do truly suffer for the Cause of Religion, when they are Persecuted only for making an open Profession of the Christian Religion, by joyning in the Assemblies of Christians for the Worship of God;
Secondly, Men do truly suffer for the Cause of Religion, when they Are Persecuted only for making an open Profession of the Christian Religion, by joining in the Assemblies of Christians for the Worship of God;
which our Saviour Interprets to be a kind of denial of it, and is opposed to the confessing of him before Men, Mat. 10. 32, 33. Whosoever shall confess me before Men, him will I also confess before my Father which is in Heaven:
which our Saviour Interprets to be a kind of denial of it, and is opposed to the confessing of him before Men, Mathew 10. 32, 33. Whosoever shall confess me before Men, him will I also confess before my Father which is in Heaven:
Mark 8. 38. Whosoever therefore shall be ashamed of me, and of my words, in this adulterous and finful generation, of him also shall the Son of Man be ashamed,
Mark 8. 38. Whosoever Therefore shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son of Man be ashamed,
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And such likewise is the Case of those, who suffer in any kind for not contributing to break down the Fences of Religion in any Nation, where the Providenc• of God hath given it a Legal Establishment and Security;
And such likewise is the Case of those, who suffer in any kind for not contributing to break down the Fences of Religion in any nation, where the Providenc• of God hath given it a Legal Establishment and Security;
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Fourthly, Men do truly suffer for the Cause of Religion, when they suffer for the Maintenance and Defence of any necessary and Fundamental Article of it,
Fourthly, Men do truly suffer for the Cause of Religion, when they suffer for the Maintenance and Defence of any necessary and Fundamental Article of it,
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For what St. Paul says of the Article of the Resurrection of the dead is true of any other necessary Article of the Christian Religion, that the Denyal of it, is a Subversion of the whole Christian Faith;
For what Saint Paul Says of the Article of the Resurrection of the dead is true of any other necessary Article of the Christian Religion, that the Denial of it, is a Subversion of the Whole Christian Faith;
because it tends directly to the overthrow•ng of Christianity, being a Wound given to it in a Vital and Essential Part. And this was the Case of those, who in any Age of Christianity have been persecuted by Hereticks, for the Defence of any Article of Christianity.
Because it tends directly to the overthrow•ng of Christianity, being a Wound given to it in a Vital and Essential Part. And this was the Case of those, who in any Age of Christianity have been persecuted by Heretics, for the Defence of any Article of Christianity.
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And I cannot but observe by the Way, that after the Heathen Pe•secutions were ceased, Persecution was first begun among Christians by Hereticks; and hath since been taken up,
And I cannot but observe by the Way, that After the Heathen Pe•secutions were ceased, Persecution was First begun among Christians by Heretics; and hath since been taken up,
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and carried much beyond that bad Pattern, by the Church of Rome; which, besides a standing Inquisition in all Countries, which are entirely of that Religion; (a Court, the like whereto,
and carried much beyond that bad Pattern, by the Church of Room; which, beside a standing Inquisition in all Countries, which Are entirely of that Religion; (a Court, the like whereto,
for the barbarous Usage of Mens Persons, and the Cruelty of its Torments, to extort Confessions from them, the Sun never saw erected under any Government in the World, by Men of any Religion whatsoever.) I say, which, besides this Court, hath by frequent Croisadoes for the Extirpation of Hereticks,
for the barbarous Usage of Men's Persons, and the Cruelty of its Torments, to extort Confessions from them, the Sun never saw erected under any Government in the World, by Men of any Religion whatsoever.) I say, which, beside this Court, hath by frequent Crusadoes for the Extirpation of Heretics,
Fifthly, Men do truly suffer for the Cause of God and Religion, when they suffer for asserting and maintaining the Purity of the Christian Doctrine and Worship;
Fifthly, Men do truly suffer for the Cause of God and Religion, when they suffer for asserting and maintaining the Purity of the Christian Doctrine and Worship;
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and for opposing and not complying with those gross Errors and Corruptions, which Superstition and Ignorance had in a long Course of Time brought into the Christian Religion.
and for opposing and not complying with those gross Errors and Corruptions, which Superstition and Ignorance had in a long Course of Time brought into the Christian Religion.
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Upon this Account many Good People suffer'd in many past Ages, for resisting the growing Errors and Corruptions of the Church of Rome, which at first crept in by Degrees,
Upon this Account many Good People suffered in many past Ages, for resisting the growing Errors and Corruptions of the Church of Rome, which At First crept in by Degrees,
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Upon this Account also, infinite Numbers suffered among the Waldenses and Albigenses, in Bohemia, and in England, and in most other Countries in this Western Part of Christendom:
Upon this Account also, infinite Numbers suffered among the Waldenses and Albigenses, in Bohemia, and in England, and in most other Countries in this Western Part of Christendom:
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Sixthly, and Lastly, Men do truly suffer for the cause of Religion, when they suffer for not disclaiming and renouncing any clear and undoubted Truth of God whatsoever;
Sixthly, and Lastly, Men do truly suffer for the cause of Religion, when they suffer for not disclaiming and renouncing any clear and undoubted Truth of God whatsoever;
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And this is the Case of those many Thousands, who, ever since the IV. Council of Lateran, which was in the Year 1215, (when Transubstantiation was first defin'd to be an Article of Faith,
And this is the Case of those many Thousands, who, ever since the IV. Council of Lateran, which was in the Year 1215, (when Transubstantiation was First defined to be an Article of Faith,
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and necessary to Salvation to be believ'd) were persecuted with Fire and Sword, for not understanding those words of our Saviour, this i• my Body, (which are so easily capable of a reasonable Sense) in the absurd and impossible Sense of Transubstantiation. And though this disowning of this Doctrin, be no express and direct Article of the Christian Religion;
and necessary to Salvation to be believed) were persecuted with Fire and Sword, for not understanding those words of our Saviour, this i• my Body, (which Are so Easily capable of a reasonable Sense) in the absurd and impossible Sense of Transubstantiation. And though this disowning of this Doctrine, be not express and Direct Article of the Christian Religion;
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Because the admitting of Transubstantiation, does undermine the Foundation of all Certainty whatsoever, and does more immediately shake the very Foundation of Christianity it self.
Because the admitting of Transubstantiation, does undermine the Foundation of all Certainty whatsoever, and does more immediately shake the very Foundation of Christianity it self.
and a just animosity and indignation at confident nonsense, a Man of an honest and generous Mind would as soon be brought to Declare or Swear, that twice two do not make four,
and a just animosity and Indignation At confident nonsense, a Man of an honest and generous Mind would as soon be brought to Declare or Swear, that twice two doe not make four,
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Thus I have shewn you in these plain Instances (to which most other Cases may be reduced) when Men may be said to suffer truly for the Cause of Religion, and Truth.
Thus I have shown you in these plain Instances (to which most other Cases may be reduced) when Men may be said to suffer truly for the Cause of Religion, and Truth.
This, in the gracious interpretation of God, who knowing the sincerity of their Zeal, was pleased to overlook the indiscreet forwardness and rashness of it, might be accepted for a kind of Martyrdom: but cannot in Reason be justified,
This, in the gracious Interpretation of God, who knowing the sincerity of their Zeal, was pleased to overlook the indiscreet forwardness and rashness of it, might be accepted for a kind of Martyrdom: but cannot in Reason be justified,
To suffer chearfully for the Cause of God and his Truth, when he calls us to fight this good fight of faith, and to resist unto blood; and when we are reduced to that strait, that we must either die for God and his Truth, or deny them;
To suffer cheerfully for the Cause of God and his Truth, when he calls us to fight this good fight of faith, and to resist unto blood; and when we Are reduced to that strait, that we must either die for God and his Truth, or deny them;
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But to be perfect Volunteers, and to run our selves upon Sufferings, when we are not called to them, looks rather like the Sacrifice of Fools; which tho' God may mercifully excuse,
But to be perfect Volunteers, and to run our selves upon Sufferings, when we Are not called to them, looks rather like the Sacrifice of Fools; which though God may mercifully excuse,
As when Men suff•r for indifferent things, which in heat and passion they call Superstition and Idoltary; and for their own false Opinions in Religion, which they mistake for Fundamental Articles of the Christian Faith.
As when Men suff•r for indifferent things, which in heat and passion they call Superstition and Idolatry; and for their own false Opinions in Religion, which they mistake for Fundamental Articles of the Christian Faith.
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For tho' a Man be obliged to make an open Profession of all Fundamental and Necessary Truths; yet he is under no such Obligation to make Profession of Truths not necessary at all times;
For though a Man be obliged to make an open Profession of all Fundamental and Necessary Truths; yet he is under no such Obligation to make Profession of Truths not necessary At all times;
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It was a good Saying of Erasmus (if we understand it, as I believe he meant it, of Truths not necessary) adeo invis• sunt mihi discordi•, ut veritas etiam contentiosa displiceat:
It was a good Saying of Erasmus (if we understand it, as I believe he meant it, of Truths not necessary) adeo invis• sunt mihi discordi•, ut veritas etiam contentiosa displiceat:
And thus I have done with the first thing I proposed to enquire into; namely, when Men may be truly said to Suffer for the Cause of Religion? I proceed now to the Second Enquiry;
And thus I have done with the First thing I proposed to inquire into; namely, when Men may be truly said to Suffer for the Cause of Religion? I proceed now to the Second Enquiry;
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That provided we do what becomes us, and is our Duty on our part, the Providence of God will not be wanting on his part, to bear us out in all our Sufferings for his Cause, one of these three ways.
That provided we do what becomes us, and is our Duty on our part, the Providence of God will not be wanting on his part, to bear us out in all our Sufferings for his Cause, one of these three ways.
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1. Either the Providence of God will not be wanting to secure us from that violent degree of Temptation and Suffering, which would be too strong for Humane Strength and Patience to bear.
1. Either the Providence of God will not be wanting to secure us from that violent degree of Temptation and Suffering, which would be too strong for Humane Strength and Patience to bear.
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after all their Labours, and Pains, and Sufferings in a Religious Course, by being over-born at last by the assault of a very violent and powerful Temptation.
After all their Labours, and Pains, and Sufferings in a Religious Course, by being overborne At last by the assault of a very violent and powerful Temptation.
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But yet for all this, we may hope, by the sincerity and firmness of our Resolution, under the usual influences of God's Grace, to acquit our selves like Men, in ordinary Cases of Temptation and Suffering.
But yet for all this, we may hope, by the sincerity and firmness of our Resolution, under the usual influences of God's Grace, to acquit our selves like Men, in ordinary Cases of Temptation and Suffering.
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and his merciful Providence, which continually watcheth over them, and steers their course for them in this World, among those many Rocks which they are in Danger to split upon;
and his merciful Providence, which continually watches over them, and steers their course for them in this World, among those many Rocks which they Are in Danger to split upon;
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For I doubt not, but that the best Men do own their Security and Perseverance in Goodness, much more to the merciful Providence of God, preventing the Assaults of violent and dangerous Temptations,
For I doubt not, but that the best Men do own their Security and Perseverance in goodness, much more to the merciful Providence of God, preventing the Assaults of violent and dangerous Temptations,
Now herein th• ••ovidence of God towards good 〈 ◊ ◊ 〉 very remarkable, in secu•••• 〈 ◊ 〉 •rom those Temptations, which 〈 ◊ 〉 •oo st•ong for them to grapple wi••al;
Now herein th• ••ovidence of God towards good 〈 ◊ ◊ 〉 very remarkable, in secu•••• 〈 ◊ 〉 •rom those Temptations, which 〈 ◊ 〉 •oo st•ong for them to grapple wi••al;
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So the Psalmist represents God's tender Regard and Consideration of the Frailty and Infirmity of his Children, Psal. 103. 13, 14. Like as a Father pitieth his Children,
So the Psalmist represents God's tender Regard and Consideration of the Frailty and Infirmity of his Children, Psalm 103. 13, 14. Like as a Father Pitieth his Children,
Secondly, Or in case of such violent and extraordinary Temptations, the Providence of God will not be wanting to give us the extraodinary Support and Comfort of his Holy Spirit, to bear us up under them.
Secondly, Or in case of such violent and extraordinary Temptations, the Providence of God will not be wanting to give us the extraordinary Support and Comfort of his Holy Spirit, to bear us up under them.
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We are naturally apt to be very much disheartned and cast down at the apprehension of great Sufferings, from the consideration of our own weakness and frailty;
We Are naturally apt to be very much disheartened and cast down At the apprehension of great Sufferings, from the consideration of our own weakness and frailty;
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but the Spirit of Christ dwells in all true Christians, and the same Glorious Power, which raised up Jesus from the dead, works mightily in them that Believe.
but the Spirit of christ dwells in all true Christians, and the same Glorious Power, which raised up jesus from the dead, works mightily in them that Believe.
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St. Paul useth very high Expressions about this Matter, Eph. 1. 19. That ye may know (saith he, speaking to all Christians) what is the exceeding greatness of his power to us-ward who b•lieve, accord•ng to the working of his mighty power, which he wrought in Christ,
Saint Paul uses very high Expressions about this Matter, Ephesians 1. 19. That you may know (Says he, speaking to all Christians) what is the exceeding greatness of his power to usward who b•lieve, accord•ng to the working of his mighty power, which he wrought in christ,
So that every Christian is endowed with a kind of Omnipotence, being able (as St. Paul speaks of himself) to do and to endure all things, through Christ strengthning him.
So that every Christian is endowed with a kind of Omnipotence, being able (as Saint Paul speaks of himself) to do and to endure all things, through christ strengthening him.
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and Courage, and Patience, under the sharpest Trials and Sufferings, than that Evil Spirit which rules in the World is, to stir up and set on the Malice and Rage of the World against us.
and Courage, and Patience, under the Sharpest Trials and Sufferings, than that Evil Spirit which rules in the World is, to stir up and Set on the Malice and Rage of the World against us.
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And therefore in case of extraordinary Temptation, good Men, by virtue of this Promise of God's Holy Spirit, may expect to be born up and comforted in a very extraordinary and supernatural manner, under the greatest Tribulations and Sufferings for righteousness sake.
And Therefore in case of extraordinary Temptation, good Men, by virtue of this Promise of God's Holy Spirit, may expect to be born up and comforted in a very extraordinary and supernatural manner, under the greatest Tribulations and Sufferings for righteousness sake.
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And this was in a very signal and remarkable manner afforded to the Primitive Christians, under those Fierce and Cruel Persecutions to which they were exposed.
And this was in a very signal and remarkable manner afforded to the Primitive Christians, under those Fierce and Cruel Persecutions to which they were exposed.
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The Spirit of God is here promised to strengthen and support all that Suffer for the Name of Christ, in a very conspicuous and glorious manner, according to that Prayer of St. Paul, Col. 1. 11. That Christians might be strengthned with all might, according to God's Glorious Power,
The Spirit of God is Here promised to strengthen and support all that Suffer for the Name of christ, in a very conspicuous and glorious manner, according to that Prayer of Saint Paul, Col. 1. 11. That Christians might be strengthened with all might, according to God's Glorious Power,
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For when God is pleased to exercise good Men with Trials more than Humane, and such Sufferings as are beyond the common rate of Humane Strength and Patience to bear, he hath engaged himself to endue and assist them with more than Humane Courage, and Resolution.
For when God is pleased to exercise good Men with Trials more than Humane, and such Sufferings as Are beyond the Common rate of Humane Strength and Patience to bear, he hath engaged himself to endue and assist them with more than Humane Courage, and Resolution.
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So St. Paul tells the Corinthians, who had not then felt the utmost rage of Persecution, 1 Cor. 10. 13. No Tempt•tion or Trial hath yet befallen you, but what is common to Man;
So Saint Paul tells the Corinthians, who had not then felt the utmost rage of Persecution, 1 Cor. 10. 13. No Tempt•tion or Trial hath yet befallen you, but what is Common to Man;
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that is, nothing but what is frequently incident to Humane Nature, and what by Humane strength, with an ordinary assistance of God's Grace, may be grapled withal.
that is, nothing but what is frequently incident to Humane Nature, and what by Humane strength, with an ordinary assistance of God's Grace, may be grappled withal.
But, in case God shall call you to extraordinary Sufferings, he is faithful that hath promised, who will not suffer you to be tempted above that ye are able,
But, in case God shall call you to extraordinary Sufferings, he is faithful that hath promised, who will not suffer you to be tempted above that you Are able,
so he will take care that it shall have a happy issue, by enabling you to bear it, by affording you grace and strength equal to the violence and power of the Temptation.
so he will take care that it shall have a happy issue, by enabling you to bear it, by affording you grace and strength equal to the violence and power of the Temptation.
And why then should we be daunted at the apprehension of any Suffering whatsoever, if we be secured that our Comfort shall be encreased in proportion to our Trouble,
And why then should we be daunted At the apprehension of any Suffering whatsoever, if we be secured that our Comfort shall be increased in proportion to our Trouble,
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Thirdly, In case of Temporary falling, the Providence and Goodness of God will give them the Grace and Opportunity of recovering themselves from their fall by Repentance.
Thirdly, In case of Temporary falling, the Providence and goodness of God will give them the Grace and Opportunity of recovering themselves from their fallen by Repentance.
From which Instance we may learn, that God doth not engage himself absolutely to secure Good Men from falling, in case of a great Temptation and Tryal;
From which Instance we may Learn, that God does not engage himself absolutely to secure Good Men from falling, in case of a great Temptation and Trial;
but if they be sincere, he will not permit them to fall finally, though he may suffer them to miscarry grievously for a time, to covince them of the Vanity of their Confidence in themselves and their own Strength.
but if they be sincere, he will not permit them to fallen finally, though he may suffer them to miscarry grievously for a time, to covince them of the Vanity of their Confidence in themselves and their own Strength.
Sometimes God my suffer Good Men to fall, in order to their more glorious Recovery, and the greater Demonstration and Triumph of their Faith and Constancy afterwards;
Sometime God my suffer Good Men to fallen, in order to their more glorious Recovery, and the greater Demonstration and Triumph of their Faith and Constancy afterwards;
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which was the Case of that happy Instrument of our Reformation here in England, Arch-bishop Cranmer, who after he had been so great a Champion of the Reformation, was so overcome with Fear, upon the Apprehension of his approaching Sufferings,
which was the Case of that happy Instrument of our Reformation Here in England, Archbishop Cranmer, who After he had been so great a Champion of the Reformation, was so overcome with fear, upon the Apprehension of his approaching Sufferings,
so great Numbers are seen to faint in the day of Trial, and to fall off from their Stedfastness? Of which there were many sad Instances, among the Primitive Christians,
so great Numbers Are seen to faint in the day of Trial, and to fallen off from their Steadfastness? Of which there were many sad Instances, among the Primitive Christians,
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but acquits God of any Unfaithfulness in his Promise, Rom. 3. 3, 4. For what if some did not believe, shall their unbelief make the Faith (or Fidelity) of God without effect? God forbid:
but acquits God of any Unfaithfulness in his Promise, Rom. 3. 3, 4. For what if Some did not believe, shall their unbelief make the Faith (or Fidis) of God without Effect? God forbid:
but yet it ought to incline and dispose us, to interpret what can fairly be offer'd for the Removal of it, with all the Favour that may be on God's side. I say then,
but yet it ought to incline and dispose us, to interpret what can fairly be offered for the Removal of it, with all the Favour that may be on God's side. I say then,
and give greater demonstration afterwards of their Constancy and Resolution, in the Cause of God and his Truth, the Faithfulness of God in his Promises is sufficiently vindicated,
and give greater demonstration afterwards of their Constancy and Resolution, in the Cause of God and his Truth, the Faithfulness of God in his Promises is sufficiently vindicated,
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For Promises of this Nature are to be interpreted by us, and understood, as we do our Saviour's Prayer for Peter before his Fall, that his faith should not fail finally;
For Promises of this Nature Are to be interpreted by us, and understood, as we do our Saviour's Prayer for Peter before his Fallen, that his faith should not fail finally;
and yielded to the Malice and Cruelty of their Persecutors, and in this Amazement and Distraction have not long after expired, without any Testimony of their Repentance;
and yielded to the Malice and Cruelty of their Persecutors, and in this Amazement and Distraction have not long After expired, without any Testimony of their Repentance;
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but that in such a Case as I have mentioned, God may graciously be pleased to accept such a degree of constant Suffering of great Torments for so long a time,
but that in such a Case as I have mentioned, God may graciously be pleased to accept such a degree of constant Suffering of great Torments for so long a time,
for a true Martyrdom, and not expect a more than Humane Patience and Resolution, where he is not pleased to afford more than Humane Strength and Support;
for a true Martyrdom, and not expect a more than Humane Patience and Resolution, where he is not pleased to afford more than Humane Strength and Support;
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and whether he may not look upon their failing and miscarriage at last, in the same rank with the indeliberate actions of Men in a Frenzy, and besides themselves?
and whither he may not look upon their failing and miscarriage At last, in the same rank with the indeliberate actions of Men in a Frenzy, and beside themselves?
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And without some such equitable consideration of the Case of such Persons, it will be very hard to reconcile some appearances of things with the goodness of God,
And without Some such equitable consideration of the Case of such Persons, it will be very hard to reconcile Some appearances of things with the Goodness of God,
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However, it will become us to abstain from all uncharitable and peremptory censure of the final Estate of such Persons, especially 'till we our selves have given greater and better testimony of our Constancy;
However, it will become us to abstain from all uncharitable and peremptory censure of the final Estate of such Persons, especially till we our selves have given greater and better testimony of our Constancy;
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and (which we lawfully may, after the Example of our Blessed Saviour) that if it be his will, he would let this Cup pass from us, and not try us with the like Sufferings, lest we also be weary, and faint in our Minds. I come now to the
and (which we lawfully may, After the Exampl of our Blessed Saviour) that if it be his will, he would let this Cup pass from us, and not try us with the like Sufferings, lest we also be weary, and faint in our Minds. I come now to the
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But on the contrary, if our hearts give us this Testimony, that we have made it our sincere endeavour to please him, we are naturally apt to have good assurance and confidence of his favour and good-wil• towards us.
But on the contrary, if our hearts give us this Testimony, that we have made it our sincere endeavour to please him, we Are naturally apt to have good assurance and confidence of his favour and good-wil• towards us.
we have a more sure word of Promise, in •the express declarations of God's Word, and more particularly in the case of great Temptations and Sufferings.
we have a more sure word of Promise, in •the express declarations of God's Word, and more particularly in the case of great Temptations and Sufferings.
and he shall strengthen thine heart? M•ny are the afflictions of the Righteous, but the Lord delivereth him out of all? The steps of a good Man are ordered by the Lord,
and he shall strengthen thine heart? M•ny Are the afflictions of the Righteous, but the Lord Delivereth him out of all? The steps of a good Man Are ordered by the Lord,
tho' he fall, he shall not utterly be cast down, for the Lord upholdeth him with his hand? The Salvation of the Righteous is of the Lord, he is their help in time of trouble.
though he fallen, he shall not utterly be cast down, for the Lord upholds him with his hand? The Salvation of the Righteous is of the Lord, he is their help in time of trouble.
but will with the temptation make a way to escape. And to mention no more; Hold fast the Profession of your Faith without wavering, he is faithful that bath Promised;
but will with the temptation make a Way to escape. And to mention no more; Hold fast the Profession of your Faith without wavering, he is faithful that bath Promised;
Thus much for the first Point, namely, that when Men do suffer truly for the Cause of Religion, they may with confidence commit themselves to the more Peculiar Care of the Divine Providence.
Thus much for the First Point, namely, that when Men do suffer truly for the Cause of Religion, they may with confidence commit themselves to the more Peculiar Care of the Divine Providence.
The Second SERMON ON 1 PETER IV. 19. Wherefore, let them that suffer according to the will of God, commit the keeping of their Souls to him in well-doing, as unto a faithful Creator.
The Second SERMON ON 1 PETER IV. 19. Wherefore, let them that suffer according to the will of God, commit the keeping of their Souls to him in welldoing, as unto a faithful Creator.
Thirdly, To shew what Ground of Comfort and Encouragement the Consideration of God, under the Notion of a Faithful Creator, does afford to us, under all our Sufferings for a good Cause and a good Conscience.
Thirdly, To show what Ground of Comfort and Encouragement the Consideration of God, under the Notion of a Faithful Creator, does afford to us, under all our Sufferings for a good Cause and a good Conscience.
Second, Namely, when in all our Sufferings for the Cause of Religion, we may with Confidence and good Assurance, commit our selves to the peculiar and more especial Care of God's Providence• This is to be understood, always provided that we be careful of our Duty,
Second, Namely, when in all our Sufferings for the Cause of Religion, we may with Confidence and good Assurance, commit our selves to the peculiar and more especial Care of God's Providence• This is to be understood, always provided that we be careful of our Duty,
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for if we either neglect our Duty, or step out of the Way of it, by doing things contrary to it, the Providence of God will not be concern'd to bear us out in such Sufferings.
for if we either neglect our Duty, or step out of the Way of it, by doing things contrary to it, the Providence of God will not be concerned to bear us out in such Sufferings.
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So that in our Sufferings for the Cause of God and Religion, to commit our selves to him in well-doing, may reasonably comprehend in it these following Particulars.
So that in our Sufferings for the Cause of God and Religion, to commit our selves to him in welldoing, may reasonably comprehend in it these following Particulars.
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if we, who are united in the Profession of the same Religion, and in all the Essentials of Faith and Worship, will for some small Differences in lesser Matters, which are of no moment, in Comparison of the things wherein we are agreed:
if we, who Are united in the Profession of the same Religion, and in all the Essentials of Faith and Worship, will for Some small Differences in lesser Matters, which Are of no moment, in Comparison of the things wherein we Are agreed:
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and whilst we are so unseasonably and senselesly contending with one another, that they should take the Opportuity which we give them, to destroy us all.
and while we Are so unseasonably and senselessly contending with one Another, that they should take the Opportunity which we give them, to destroy us all.
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This is an Eternal Rule, from whence we must in no Case depart, That men must do nothing contrary to the Rules and Precepts of Religion, no not for the sake of Religion it self:
This is an Eternal Rule, from whence we must in no Case depart, That men must do nothing contrary to the Rules and Precepts of Religion, no not for the sake of Religion it self:
And tho' all the Casuists in the World should teach the contrary Doctrine, (as they generally do in the Church of Rome) yet I would not doubt to oppose to all those the single Authority of St. Paul, who expresly condemns this Principle,
And though all the Casuists in the World should teach the contrary Doctrine, (as they generally do in the Church of Room) yet I would not doubt to oppose to all those the single authority of Saint Paul, who expressly condemns this Principle,
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St. Paul it seems looked upon it as a most devilish Calumny, to insinuate that the Christian Religion gives the least Countenance to such damnable Doctrines and Doings as these;
Saint Paul it seems looked upon it as a most devilish Calumny, to insinuate that the Christian Religion gives the least Countenance to such damnable Doctrines and Doings as these;
Let those look to it, who teach, That a right Intention, and a good End, will render things, which are otherwise evil and unlawful, not only lawful to be done by us, but in many Cases meritorious;
Let those look to it, who teach, That a right Intention, and a good End, will render things, which Are otherwise evil and unlawful, not only lawful to be done by us, but in many Cases meritorious;
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Of this Nature are the Doctrines of Equivocation and Mental Reservation, and the Lawfulness of such Artificial ways of Lying, to avoid the Danger of the Law,
Of this Nature Are the Doctrines of Equivocation and Mental Reservation, and the Lawfulness of such Artificial ways of Lying, to avoid the Danger of the Law,
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and this is the common Doctrine of the most learned Casuists of all Orders in the Church of Rome: And such likewise are their Doctrines, of the Law•ulness of extirpating Hereticks, by the most barbarous and bloody Means,
and this is the Common Doctrine of the most learned Casuists of all Order in the Church of Rome: And such likewise Are their Doctrines, of the Law•ulness of extirpating Heretics, by the most barbarous and bloody Means,
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both which are the avowed Doctrines of their General Councils, and have frequently been put in Practice, to the Destruction of many millions of Christians, better and more righteous than them•elves.
both which Are the avowed Doctrines of their General Councils, and have frequently been put in Practice, to the Destruction of many millions of Christians, better and more righteous than them•elves.
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They who are rightly instructed in the Christian Religion, are so far from thinking it lawful to do any thing that is evil, to bring others under suffering, that they do not allow it in any Case whatsoever, no not for the Cause of God and Religion,
They who Are rightly instructed in the Christian Religion, Are so Far from thinking it lawful to do any thing that is evil, to bring Others under suffering, that they do not allow it in any Case whatsoever, no not for the Cause of God and Religion,
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relying upon his Wisdom and Goodness, and entirely submitting and resigning up our selves to his Will and Disposal, both as to the Degree and the Duration of our Sufferings;
relying upon his Wisdom and goodness, and entirely submitting and resigning up our selves to his Will and Disposal, both as to the Degree and the Duration of our Sufferings;
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Deut. 33. 3. Innumerable are the Pro•ises in Scripture concerning the merciful Providence and Goodness of God, towards those who trust in him, and hope in his Mercy.
Deuteronomy 33. 3. Innumerable Are the Pro•ises in Scripture Concerning the merciful Providence and goodness of God, towards those who trust in him, and hope in his Mercy.
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that he would be pleased to strengthen our Faith, and to encrease and lengthen out our Patience, in proportion to the Degree and Duration of our Sufferings.
that he would be pleased to strengthen our Faith, and to increase and lengthen out our Patience, in proportion to the Degree and Duration of our Sufferings.
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Ezek. 36. 37. After a great Deliverance, and many Blessings promised to them, this Condition is at last added, Thus saith the Lord God, I will yet for this be enquired of by the house of Israel, to do it for them.
Ezekiel 36. 37. After a great Deliverance, and many Blessings promised to them, this Condition is At last added, Thus Says the Lord God, I will yet for this be inquired of by the house of Israel, to do it for them.
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And therefore our Saviour heaps up several words, to denote the great earnestness and importunity which we ought to use in Prayer, bidding us to ask, and seek, and knock. And to shew that he lays more than ordinary weight upon this Matter,
And Therefore our Saviour heaps up several words, to denote the great earnestness and importunity which we ought to use in Prayer, bidding us to ask, and seek, and knock. And to show that he lays more than ordinary weight upon this Matter,
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the first, Luke 11. 5. of the Man who by meer importunity prevailed with his Friend to rise at midnight to do him a kindness, which our Saviour applies to encourage our importunity in Prayer, ver. 9. And I say unto you, ask,
the First, Lycia 11. 5. of the Man who by mere importunity prevailed with his Friend to rise At midnight to do him a kindness, which our Saviour Applies to encourage our importunity in Prayer, ver. 9. And I say unto you, ask,
but our Blessed Saviour, who best knew his own meaning, tells us, that all he design'd by it, was only to signifie, that we ought always to pray, and not to faint;
but our Blessed Saviour, who best knew his own meaning, tells us, that all he designed by it, was only to signify, that we ought always to pray, and not to faint;
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and the deep sense we have of our own weakness, and wants, and unworthiness; and likewise that we set a true value upon the Blessings and Favours of God,
and the deep sense we have of our own weakness, and Wants, and unworthiness; and likewise that we Set a true valve upon the Blessings and Favours of God,
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And in this decent and sober sense, the success of our Prayers may truly be said to depend upon our importunity; not that it is necessary to move God to grant our Requests,
And in this decent and Sobrium sense, the success of our Prayers may truly be said to depend upon our importunity; not that it is necessary to move God to grant our Requests,
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and what we think to be the effect of our own strength and resolution, of our own wisdom and contrivance, proceeds from an higher Cause, which unseen to us, does steer and govern us.
and what we think to be the Effect of our own strength and resolution, of our own Wisdom and contrivance, proceeds from an higher Cause, which unseen to us, does steer and govern us.
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So the Wise Man observes, Prov. 20. 24. Man's goings are of the Lord, how can a Man then understand his own ways? And therefore we have reason every one to say with the Prophet, Jer. 10. 23. O Lord, I know that the way of Man is not in himself, it is not in Man that walketh to direct his steps.
So the Wise Man observes, Curae 20. 24. Man's goings Are of the Lord, how can a Man then understand his own ways? And Therefore we have reason every one to say with the Prophet, Jer. 10. 23. Oh Lord, I know that the Way of Man is not in himself, it is not in Man that walks to Direct his steps.
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Remember how shamefully the chief of our Lord's Disciples miscarried, by too much confidence in himself, I mean St. Peter; in whose fall we may all see our own frailty;
remember how shamefully the chief of our Lord's Disciples miscarried, by too much confidence in himself, I mean Saint Peter; in whose fallen we may all see our own frailty;
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tho' perhaps not so particularly intended here in the Text, for works of Charity and Alms. As Heb. 13. 16. But to do good, and to communicate (that is, to the necessities of the Poor) forget not, for with such Sacrifices God is well pleased.
though perhaps not so particularly intended Here in the Text, for works of Charity and Alms. As Hebrew 13. 16. But to do good, and to communicate (that is, to the necessities of the Poor) forget not, for with such Sacrifices God is well pleased.
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there is no kind of Grace or Virtue to which there are in Scripture more special Promises made, of our Protection and Preservation from Evil and Suffering, of Support and Comfort under them,
there is no kind of Grace or Virtue to which there Are in Scripture more special Promises made, of our Protection and Preservation from Evil and Suffering, of Support and Comfort under them,
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There are likewise in the Apocryphal Books Excellent Sayings for the encouragement of Charity, as that which will be particularly considered and rewarded to us in the times of Danger and Distress, in the days of Affliction and Suffering, Tob. 4. 7, 8, 9, 10. Give Alms of thy substance,
There Are likewise in the Apocryphal Books Excellent Sayings for the encouragement of Charity, as that which will be particularly considered and rewarded to us in the times of Danger and Distress, in the days of Affliction and Suffering, Tob. 4. 7, 8, 9, 10. Give Alms of thy substance,
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for thou layest up for thy self a good treasure against the day of necessity, because that Alms do deliver from death, and suffereth not to come into darkness.
for thou layest up for thy self a good treasure against the day of necessity, Because that Alms do deliver from death, and suffers not to come into darkness.
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I have often said it, and am verily perswaded of it, that one of the best •igns of Gods Mercy and Favour to this poor Nation, is, that God hath been pleased of late years to stir up so general a disposition in Men to works of Alms and Charity,
I have often said it, and am verily persuaded of it, that one of the best •igns of God's Mercy and Favour to this poor nation, is, that God hath been pleased of late Years to stir up so general a disposition in Men to works of Alms and Charity,
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and thereby to revive the Primitive Spirit of Christianity, which so eminently abounded in this Grace, and taught those who believed in God, to be careful to maintain and pract•se good works.
and thereby to revive the Primitive Spirit of Christianity, which so eminently abounded in this Grace, and taught those who believed in God, to be careful to maintain and pract•se good works.
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there are great Objects to exercise our Charity upon in this time of the general suspension of Trade and Business, from an apprehension of approaching troubles;
there Are great Objects to exercise our Charity upon in this time of the general suspension of Trade and Business, from an apprehension of approaching Troubles;
I mean those who are fled hither for shelter, from that violent storm of Persecution which hath lately fallen upon them for the Cause of our common Religion.
I mean those who Are fled hither for shelter, from that violent storm of Persecution which hath lately fallen upon them for the Cause of our Common Religion.
or mitigating, or shortning our own Sufferings, according as we extend our Charity and Pity to those who have suffered so deeply for the Cause of God, and his truth.
or mitigating, or shortening our own Sufferings, according as we extend our Charity and Pity to those who have suffered so deeply for the Cause of God, and his truth.
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and endeavour to be universally good, and holy in all manner of Conversation, and to abound in all the fruits of righteousness, which are by Jesus Christ, to the praise and glory of God.
and endeavour to be universally good, and holy in all manner of Conversation, and to abound in all the fruits of righteousness, which Are by jesus christ, to the praise and glory of God.
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But if we live in open Contempt and Violation of God's Laws, if we make no Conscience of our Ways and Actions, we cannot possibly have any well grounded Trust and Confidence in God,
But if we live in open Contempt and Violation of God's Laws, if we make no Conscience of our Ways and Actions, we cannot possibly have any well grounded Trust and Confidence in God,
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but besides this, the Vengeance of God haunts and pursues Evil-doers, and his just Providence many times involves them in many Difficulties and Dangers, besides and beyond the Natural Course of things:
but beside this, the Vengeance of God haunts and pursues Evildoers, and his just Providence many times involves them in many Difficulties and Dangers, beside and beyond the Natural Course of things:
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and yet perhaps for all this, out of meer Generosity and Obstinacy of Mind, they cannot bear to be threatned and terrified out of the Profession of the Truth;
and yet perhaps for all this, out of mere Generosity and Obstinacy of Mind, they cannot bear to be threatened and terrified out of the Profession of the Truth;
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and will endure a great deal of Trouble and Inconvenience, before they will renounce it; knowing themselves to be so far in the Right, that they stand for the Truth,
and will endure a great deal of Trouble and Inconvenience, before they will renounce it; knowing themselves to be so Far in the Right, that they stand for the Truth,
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But when all is done, nothing gives a Man true Courage and Resolution, like the Testimony of our own Hearts, concerning our own Sincerity, and the Conscience of well-doing.
But when all is done, nothing gives a Man true Courage and Resolution, like the Testimony of our own Hearts, Concerning our own Sincerity, and the Conscience of welldoing.
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and to restrain his Appetites, and to subdue his irregular Passions, for the sake of God and Religion, will not easily bring himself to submit to great Sufferings upon that Account.
and to restrain his Appetites, and to subdue his irregular Passion, for the sake of God and Religion, will not Easily bring himself to submit to great Sufferings upon that Account.
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and (as I have told you upon another Occasion) he that cannot prevail with himself to live like a Saint, will much more hardly be perswaded to die a Martyr. I proceed to the
and (as I have told you upon Another Occasion) he that cannot prevail with himself to live like a Saint, will much more hardly be persuaded to die a Martyr. I proceed to the
Third Point, namely, what ground of Comfort and Encouragement the Consideration of God under the Notion of a faithful Creator, does afford to us under all our Sufferings for a good Censcience and a good Cause.
Third Point, namely, what ground of Comfort and Encouragement the Consideration of God under the Notion of a faithful Creator, does afford to us under all our Sufferings for a good Conscience and a good Cause.
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for thou lovest all the things that are, and abhorrest nothing which thou hast made: For never wouldst thou have made any thing, if thou hadst hated it.
for thou Lovest all the things that Are, and Abhorrest nothing which thou hast made: For never Wouldst thou have made any thing, if thou Hadst hated it.
To whom then may be with so much Confidence commit our selves, as to him who freely gave us our Being? From whom may we expect so tender a Regard and Consideration, of our Case,
To whom then may be with so much Confidence commit our selves, as to him who freely gave us our Being? From whom may we expect so tender a Regard and Consideration, of our Case,
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So God exerciseth those whom he hath fitted and t•mpered for it, with manyfold Temptations, that the tryal of their faith, as St. Peter expresseth it, 1 Pet. 1. 7. being much more precious th•n of gold tried in the Fir•, may be found unto praise,
So God Exerciseth those whom he hath fitted and t•mpered for it, with manifold Temptations, that the trial of their faith, as Saint Peter Expresses it, 1 Pet. 1. 7. being much more precious th•n of gold tried in the Fir•, may be found unto praise,
till we are good for nothing, and do in a manner cease to be what he made us, that is Reasonable Creatures. A Person or People must have proceeded to the utmost degree of degeneracy,
till we Are good for nothing, and do in a manner cease to be what he made us, that is Reasonable Creatures. A Person or People must have proceeded to the utmost degree of degeneracy,
things must be come to extremity, when God deals thus with us, as he threatned the People of Issr•el, Isa. 27. 11. When the boughs are withered, they shall be broken off, and set on fire:
things must be come to extremity, when God deals thus with us, as he threatened the People of Issr•el, Isaiah 27. 11. When the boughs Are withered, they shall be broken off, and Set on fire:
and the Discourse which I have made upon them, does all along apply it self, by dir•cting us how we ought to commit our selves to the Providence of God, in all Cases of Danger and Suffering, especially for the Cause of God and his Truth, viz. in the faithful discharge of our Duty and a good Conscience,
and the Discourse which I have made upon them, does all along apply it self, by dir•cting us how we ought to commit our selves to the Providence of God, in all Cases of Danger and Suffering, especially for the Cause of God and his Truth, viz. in the faithful discharge of our Duty and a good Conscience,
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and by a firm Trust and Confidence in the Wisdom and Goodness of the D•vine Providence, not doubting but that he who made us, and knows our frame, will have a tender Care of us,
and by a firm Trust and Confidence in the Wisdom and goodness of the D•vine Providence, not doubting but that he who made us, and knows our frame, will have a tender Care of us,
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and put our selves under the more immediate Care and Protection of his Providence; that we may prevent his Judgments, and turn away his wrath and displeasure from us,
and put our selves under the more immediate Care and Protection of his Providence; that we may prevent his Judgments, and turn away his wrath and displeasure from us,
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as he did once from a great and sinful City and People, upon their sincere Humiliation and Repentance, Jonah 3. 10. where it is said of the People of Niniveh, That God saw their works, that they turned from their evil way,
as he did once from a great and sinful city and People, upon their sincere Humiliation and Repentance, Jonah 3. 10. where it is said of the People of Nineveh, That God saw their works, that they turned from their evil Way,
in which he tells us, that he was sent by God into the World, and had a certain Work and Imployment appointed him during his Abode in it. A great Work indeed!
in which he tells us, that he was sent by God into the World, and had a certain Work and Employment appointed him during his Abided in it. A great Work indeed!
Yet upon a general Account, every Man is sent by God into this World, and hath a Work given him to do in it, which he is concern'd vigorously to mind and to prosecute with all his Might.
Yet upon a general Account, every Man is sent by God into this World, and hath a Work given him to do in it, which he is concerned vigorously to mind and to prosecute with all his Might.
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And having infused an immortal Soul into this Earthy Body, hath certainly designed him for a State beyond this Life, in which he shall be for ever happy or miserable, according as he useth and demeans himself in this World.
And having infused an immortal Soul into this Earthy Body, hath Certainly designed him for a State beyond this Life, in which he shall be for ever happy or miserable, according as he uses and demeans himself in this World.
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For the Life which we live now in this World, is a time of Exercise, a short state of Probation and Tryal, in order to a durable and endless state, in which we shall be immutably •ixt in another World.
For the Life which we live now in this World, is a time of Exercise, a short state of Probation and Trial, in order to a durable and endless state, in which we shall be immutably •ixt in Another World.
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This World, into which we are now sent for a little while, is as it were God's School, in which immortal Spirits, clothed with Flesh, are trained and bred up for Eternity;
This World, into which we Are now sent for a little while, is as it were God's School, in which immortal Spirits, clothed with Flesh, Are trained and bred up for Eternity;
and therefore the best, the only sure way to be happy for ever, is, so to improve the short and uncertain time of this Life, that we may approve our selves to God in this World,
and Therefore the best, the only sure Way to be happy for ever, is, so to improve the short and uncertain time of this Life, that we may approve our selves to God in this World,
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2. This Care of our own Salvation, does consist likewise in the conscientious and constant Obedience and Practice of all God's Holy Laws, in the Conformity of our Lives and Actions to the Laws which he hath given us,
2. This Care of our own Salvation, does consist likewise in the conscientious and constant obedience and Practice of all God's Holy Laws, in the Conformity of our Lives and Actions to the Laws which he hath given us,
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and in the solemn Duties of his Worship and Service, but only that we should allot a fitting Proportion of our time to these, according to the Circumstances of our Condition in this World,
and in the solemn Duties of his Worship and Service, but only that we should allot a fitting Proportion of our time to these, according to the circumstances of our Condition in this World,
It is one of the Precepts of the Gospel, which the Apostle chargeth the Bishops and Teachers of the Gospel to inculcate frequently upon Christians, that they which have believed in God, should be careful to maintain good works;
It is one of the Precepts of the Gospel, which the Apostle charges the Bishops and Teachers of the Gospel to inculcate frequently upon Christians, that they which have believed in God, should be careful to maintain good works;
and by performing the Duties of Piety in their proper Seasons, and spending the rest of our time in any honest and useful Employment, we may make our whole Life a perpetual serving of God;
and by performing the Duties of Piety in their proper Seasons, and spending the rest of our time in any honest and useful Employment, we may make our Whole Life a perpetual serving of God;
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in serving the Occasions and Necessities of Life, with Sobriety and Temperance, and in managing our Worldly Commerce with Justice and Integrity, we may serve God,
in serving the Occasions and Necessities of Life, with Sobriety and Temperance, and in managing our Worldly Commerce with justice and Integrity, we may serve God,
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So that provided we do nothing that is sinful, and manage the Actions and Concernments of this Life, with a due regard and subserviency to the great interests of Eternity, we may do the work of God all the while we are providing for our selves,
So that provided we do nothing that is sinful, and manage the Actions and Concernments of this Life, with a due regard and subserviency to the great interests of Eternity, we may do the work of God all the while we Are providing for our selves,
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and God likewise expects from them, that they should be useful to Mankind in some higher and nobler way, according to the publickness of their station, and influence.
and God likewise expects from them, that they should be useful to Mankind in Some higher and Nobler Way, according to the publicness of their station, and influence.
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And God expects it as a Duty from such, that every Man should employ himself in some work or other, suitable to the station in which God hath placed him in this World.
And God expects it as a Duty from such, that every Man should employ himself in Some work or other, suitable to the station in which God hath placed him in this World.
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And therefore we who are sent by God in a more peculiar manner, and have this work assigned to us to do in the World, ought to be very vigorous and industrious in i• • And this,
And Therefore we who Are sent by God in a more peculiar manner, and have this work assigned to us to do in the World, ought to be very vigorous and Industria in i• • And this,
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We are the Messengers and Ambassadors of God to Men, sent to treat with them about the terms of their Peace and Reconciliation with God, to offer Salvation to them,
We Are the Messengers and ambassadors of God to Men, sent to Treat with them about the terms of their Peace and Reconciliation with God, to offer Salvation to them,
And what greater Honour can be put upon the Sons of Men, than to help forward that glorious Design and Undertaking of the Son of God, for the Salvation of Mankind.
And what greater Honour can be put upon the Sons of Men, than to help forward that glorious Design and Undertaking of the Son of God, for the Salvation of Mankind.
It does not consist in the labour of our Body, and in Bodily toil; but in the delightful exercise of our Minds, about the best and noblest Objects, God, and Heaven, and Eternity;
It does not consist in the labour of our Body, and in Bodily toil; but in the delightful exercise of our Minds, about the best and Noblest Objects, God, and Heaven, and Eternity;
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and next to the procuring of our own Happiness, to be instrumental to the Happiness of others, which is certainly the most pleasant and noble work that we can possibly be employed in;
and next to the procuring of our own Happiness, to be instrumental to the Happiness of Others, which is Certainly the most pleasant and noble work that we can possibly be employed in;
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because, says he, in doing this, thou shalt both save thy self, and them that hear thee, 1 Tim. 4. 16. And when two of the greatest and best designs in the World, our own Happiness,
Because, Says he, in doing this, thou shalt both save thy self, and them that hear thee, 1 Tim. 4. 16. And when two of the greatest and best designs in the World, our own Happiness,
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as St. Paul chargeth Timothy in the most solemn and awful manner, before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing,
as Saint Paul charges Timothy in the most solemn and awful manner, before God, and the Lord jesus christ, who shall judge the quick and the dead At his appearing,
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and it is in every Man's power to contribute something to this Blessed Work of saving others, by seasonable Counsel and Advice, by kind and gentle reproof,
and it is in every Man's power to contribute something to this Blessed Work of Saving Others, by seasonable Counsel and advice, by kind and gentle reproof,
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Thirdly, And in order to both these, the saving of our selves, and others, this work which God hath given us to do in the World, consists in the careful use and good husbandry of our time;
Thirdly, And in order to both these, the Saving of our selves, and Others, this work which God hath given us to do in the World, consists in the careful use and good Husbandry of our time;
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and yet nothing is more wastfully spent, and more prodigally squandred away by a great part of Mankind than this, which next to our Immortol Souls is of all other things most precious;
and yet nothing is more wastefully spent, and more prodigally squandered away by a great part of Mankind than this, which next to our Immortol Souls is of all other things most precious;
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do we consider what we do, when we give away such large portions of our time to our ease and pleasure, to diversion and idleness, to trifling and unprofitable Conversation, to the making and receiving of impertinent visits,
do we Consider what we do, when we give away such large portions of our time to our ease and pleasure, to diversion and idleness, to trifling and unprofitable Conversation, to the making and receiving of impertinent visits,
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to get time off their hands, to shew their fine Cloaths, and to recommend themselves to the mutual contempt of one another, by a plentiful impertin•nce;) when we part with it by wholesale in sleep and dressing,
to get time off their hands, to show their fine Clothes, and to recommend themselves to the mutual contempt of one Another, by a plentiful impertin•nce;) when we part with it by wholesale in sleep and dressing,
and to run the Race which was set before him with great speed, and to work while it was day, because he knew the night would come when no man can work.
and to run the Raze which was Set before him with great speed, and to work while it was day, Because he knew the night would come when no man can work.
Second thing, I observed from the Text, namely, that there is a certain and limited time for every man to do this Work in, while it is day: I must work the works of him that sent me, whilst it is day.
Second thing, I observed from the Text, namely, that there is a certain and limited time for every man to do this Work in, while it is day: I must work the works of him that sent me, while it is day.
the common Custom and Practice of the World, hath devoted this best part of our Age to the worst Employments, to the Service of Sin and of our Lusts. How very few are there that lay hold of this Opportunity,
the Common Custom and Practice of the World, hath devoted this best part of our Age to the worst Employments, to the Service of since and of our Lusts. How very few Are there that lay hold of this Opportunity,
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but according to the most ordinary Methods of it, the Foundations and Principles of Religion and Virtue are most commonly laid in a pious and virtuous Education.
but according to the most ordinary Methods of it, the Foundations and Principles of Religion and Virtue Are most commonly laid in a pious and virtuous Education.
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when our Understandings are dark and dull, our Memories frail and treacherous, and our hearts hard & deceitful above all things! When Sickness and old Age overtake us, we shall then find to our sorrow, that sufficient for that day is the evil thereof;
when our Understandings Are dark and dull, our Memories frail and treacherous, and our hearts hard & deceitful above all things! When Sickness and old Age overtake us, we shall then find to our sorrow, that sufficient for that day is the evil thereof;
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Besides, how can we expect that God should accept of any work that we do at such a time? with what face can we put off God with the dregs of our Life? or how can we hope that he will be pleased with the service of those years, which we our selves take no pleasure in? if we offer the lame in Sacrifice, is it not evil? and if we offer the blind, is it not evil? offer it now to thy Governour,
Beside, how can we expect that God should accept of any work that we do At such a time? with what face can we put off God with the dregs of our Life? or how can we hope that he will be pleased with the service of those Years, which we our selves take no pleasure in? if we offer the lame in Sacrifice, is it not evil? and if we offer the blind, is it not evil? offer it now to thy Governor,
and the dreadful apprehension of that Eternal Misery which is just ready to swallow us up, that it is one of the hardest things in the World, not only for others,
and the dreadful apprehension of that Eternal Misery which is just ready to swallow us up, that it is one of the Hardest things in the World, not only for Others,
and he would become a new Man, and change his former course of Life, or relapse into it again? And it is by no means certain, that he would not be as bad as he was before:
and he would become a new Man, and change his former course of Life, or relapse into it again? And it is by no means certain, that he would not be as bad as he was before:
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because it is so infinitely uncertain whether it be real and sincere, and whether the effect of so violent a Cause would last and continue, if the Cause were removed.
Because it is so infinitely uncertain whither it be real and sincere, and whither the Effect of so violent a Cause would last and continue, if the Cause were removed.
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To them who are in the vigour of their Age, in the words of the Prophet, Isa. Ch. 55. 6. Seek the Lord while he may be found, call ye upon him while he is near.
To them who Are in the vigour of their Age, in the words of the Prophet, Isaiah Christ 55. 6. Seek the Lord while he may be found, call you upon him while he is near.
before he causeth darkness, and before your feet stumble upon the dark Mountains, and while ye look for light, he turn it into the shadow of death, and make it gross darkness.
before he Causes darkness, and before your feet Stumble upon the dark Mountains, and while you look for Light, he turn it into the shadow of death, and make it gross darkness.
And let us every one of us, of what Age or Condition soever, apply it to our selves, in the words of our Blessed Saviour here in the Text, I must work the works of him that sent me, while it is Day:
And let us every one of us, of what Age or Condition soever, apply it to our selves, in the words of our Blessed Saviour Here in the Text, I must work the works of him that sent me, while it is Day:
