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SERMON I. JOHN VII. 46. Never Man spake like this Man. BEcause there are amongst us, those who are bold to call into question DEITY;
SERMON I JOHN VII. 46. Never Man spoke like this Man. Because there Are among us, those who Are bold to call into question DEITY;
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those who dispute against the main and principal Matters of Christian Faith, under pretence of Reason (the Excellency of God's Creation, by which I will be concluded;) therefore I make choice of these Words to deal with them, with their own Instrument.
those who dispute against the main and principal Matters of Christian Faith, under pretence of Reason (the Excellency of God's Creation, by which I will be concluded;) Therefore I make choice of these Words to deal with them, with their own Instrument.
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Never any Man spake as our Lord and Saviour. Never any Man spoke as our Lord and Saviour.
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— I will not lay the Stress of my Argument upon the Credit of those who spake these Words;
— I will not lay the Stress of my Argument upon the Credit of those who spoke these Words;
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for they were I know not whom:
for they were I know not whom:
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And I will make no more Advantage than I will give to the Devil himself, who is related to speak many things that are •••orted in Scripture:
And I will make no more Advantage than I will give to the devil himself, who is related to speak many things that Are •••orted in Scripture:
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But I will found my Argument on the Quality of the Matter.
But I will found my Argument on the Quality of the Matter.
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— Yet, it is considerable, that they who are engaged in the contrary * Party, are declared Enemies, and have a contrary Interest;
— Yet, it is considerable, that they who Are engaged in the contrary * Party, Are declared Enemies, and have a contrary Interest;
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that even they are over-born, and so far subdued, as to make an Acknowledgment. There are, among us, Persons, that are Sensual, and out-right Brutish;
that even they Are overborne, and so Far subdued, as to make an Acknowledgment. There Are, among us, Persons, that Are Sensual, and outright Brutish;
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that put off Human Nature, and discharge themselves of Principles of Reason and Understanding. I think no Man doubts of this.
that put off Human Nature, and discharge themselves of Principles of Reason and Understanding. I think no Man doubts of this.
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It seems to be evident and undeniable. Yea, they themselves are selfcondemn'd in what they do:
It seems to be evident and undeniable. Yea, they themselves Are self-condemned in what they do:
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And Men that do distemper themselves, and put themselves out of the Use of their Reason; when they do recover;
And Men that do distemper themselves, and put themselves out of the Use of their Reason; when they do recover;
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they wish they could do otherwise. But, then, there are those that pretend to dispute against Deity;
they wish they could do otherwise. But, then, there Are those that pretend to dispute against Deity;
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and, under Excuse of Reason, pretend to be Atheists.
and, under Excuse of Reason, pretend to be Atheists.
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These make a great Bluster and Noise in the World, and undertake to defend themselves with Show and Colour of Reason and Argument. And again:
These make a great Bluster and Noise in the World, and undertake to defend themselves with Show and Colour of Reason and Argument. And again:
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There are those who will admit of Principles of Reason to the full, and all the immediate necessary Results and unavoidable Deductions from it;
There Are those who will admit of Principles of Reason to the full, and all the immediate necessary Results and unavoidable Deductions from it;
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and yet they s•ick at Reveal'd Truth;
and yet they s•ick At Revealed Truth;
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pretending Want of Evidence, and a Failure in point of Assurance, and of infallible Conviction and Confirmation. These Men avoid Atheism: But stick in Infidelity.
pretending Want of Evidence, and a Failure in point of Assurance, and of infallible Conviction and Confirmation. These Men avoid Atheism: But stick in Infidelity.
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— * Now with him that pretends to Atheism, or * who if he doth acknowledge Deity, is an Infidel and sticks at Reveal'd Truth;
— * Now with him that pretends to Atheism, or * who if he does acknowledge Deity, is an Infidel and sticks At Revealed Truth;
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these two last I will deal with, from this Scripture: For, * as for the first sort;
these two last I will deal with, from this Scripture: For, * as for the First sort;
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they being selfcondemn'd, are easily convinc'd. Among other Excellencies of Divine Truth, this is none of the smallest Weight;
they being self-condemned, Are Easily convinced. Among other Excellencies of Divine Truth, this is none of the Smallest Weight;
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that when it is declared, it doth recommend it self to, and satisfies the Mind of Man concerning its Reality and Usefulness.
that when it is declared, it does recommend it self to, and Satisfies the Mind of Man Concerning its Reality and Usefulness.
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Men are wanting to themselves, that they do not see with their own Eyes; that they do not make a particular Search; that they do not examine; that they do not consider;
Men Are wanting to themselves, that they do not see with their own Eyes; that they do not make a particular Search; that they do not examine; that they do not Consider;
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or, in a word, that they do not use the Judgment of discerning.
or, in a word, that they do not use the Judgement of discerning.
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For we that are of the Reform'd Religion, who deny the infallible visible Judge, we do allow to every Christian a private Judgment of discerning;
For we that Are of the Reformed Religion, who deny the infallible visible Judge, we do allow to every Christian a private Judgement of discerning;
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not * only as his Priviledge that God hath granted him;
not * only as his Privilege that God hath granted him;
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* but as his Charge. Where People are of no Education, have no Liberty or Advantage in respect of Leisure, or other Opportunities;
* but as his Charge. Where People Are of no Education, have no Liberty or Advantage in respect of Leisure, or other Opportunities;
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we do advise them to use Modesty, and Humility, and to be rather Learners than forward to Teach.
we do Advice them to use Modesty, and Humility, and to be rather Learners than forward to Teach.
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For it is good Councel, and it is that which is done in all other Affairs:
For it is good Council, and it is that which is done in all other Affairs:
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Whosoever he be that hath not the Opportunity to acquaint himself with the Mystery;
Whosoever he be that hath not the Opportunity to acquaint himself with the Mystery;
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it is safer for him to make use of other Expedients, than for him to be peremptory in a Resolution.
it is safer for him to make use of other Expedients, than for him to be peremptory in a Resolution.
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But this, for certain, Men are wanting to themselves, if they do not see with their own Eyes;
But this, for certain, Men Are wanting to themselves, if they do not see with their own Eyes;
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if they do not search and use a Judgment of discerning.
if they do not search and use a Judgement of discerning.
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For Men attain to no settled State in Religion, no Heights or Excellency of Spirit, who do not make a Discernment by their Judgments:
For Men attain to no settled State in Religion, no Heights or Excellency of Spirit, who do not make a Discernment by their Judgments:
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But they run away with Presumptions, Suppositions; with conceited Imaginations, with received Dictates; are Light of Faith, credulous;
But they run away with Presumptions, Suppositions; with conceited Imaginations, with received Dictates; Are Light of Faith, credulous;
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do comply with others in Sence, in Judgment, in Practice: And it is their Necessity so to do;
do comply with Others in Sense, in Judgement, in Practice: And it is their Necessity so to do;
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if they will not make Matters of Knowledge their Business:
if they will not make Matters of Knowledge their Business:
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There cannot be receiving of Truth in the Love of it, and consequently in the certain Obedience of it, where there is not receiving of Truth, in the particular Judgment of the certain Verity of it,
There cannot be receiving of Truth in the Love of it, and consequently in the certain obedience of it, where there is not receiving of Truth, in the particular Judgement of the certain Verity of it,
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and the Sence of the Goodness of it. This Advantage Truth hath:
and the Sense of the goodness of it. This Advantage Truth hath:
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It hath so much of Self-evidence, it is so satisfactory to the Reason of an ingenuous Mind, that it will prevail,
It hath so much of Self-evidence, it is so satisfactory to the Reason of an ingenuous Mind, that it will prevail,
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unless there be an Indisposition in the Receiver. This I take for the certainest Matter of Experience:
unless there be an Indisposition in the Receiver. This I take for the certainest Matter of Experience:
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All things are according to the Disposition of the Receiver, one Man will interpret into a Courtesie, that which another turns into an Injury.
All things Are according to the Disposition of the Receiver, one Man will interpret into a Courtesy, that which Another turns into an Injury.
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According as Men are in Preparation and Disposition of Mind, so will things be entertain'd that are offered to Consideration, and proposed.
According as Men Are in Preparation and Disposition of Mind, so will things be entertained that Are offered to Consideration, and proposed.
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But Truth, if it doth appear, if it be represented and fairly proposed; it will find Entertainment in a Man's Mind;
But Truth, if it does appear, if it be represented and fairly proposed; it will find Entertainment in a Man's Mind;
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if a Man's Mind be not by contrary Indisposition made in an Incapacity. Truth is the Soul's Health and Strength, natural and true Perfection.
if a Man's Mind be not by contrary Indisposition made in an Incapacity. Truth is the Soul's Health and Strength, natural and true Perfection.
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As increated Wisdom speaks to God; ( Prov. 8. 30.) so Truth speaks the same Language to Man's Soul:
As increated Wisdom speaks to God; (Curae 8. 30.) so Truth speaks the same Language to Man's Soul:
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I was by him, as one brought up with him, I was daily his Delight. Truth is so near to the Soul;I was by him, as one brought up with him, I was daily his Delight. Truth is so near to the Soul;
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* so much the very Image and Form of it; that it may be said of Truth;
* so much the very Image and From of it; that it may be said of Truth;
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that as the Soul is by Derivation from God, so Truth by Communication. No sooner doth the Truth of God come to our Souls sight,
that as the Soul is by Derivation from God, so Truth by Communication. No sooner does the Truth of God come to our Souls sighed,
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but our Soul knows her, as her first and old Acquaintance: Which, tho' they have been by some Accident unhappily parted a great while;
but our Soul knows her, as her First and old Acquaintance: Which, though they have been by Some Accident unhappily parted a great while;
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yet having now, through the Divine Providence, happily met, they greet one another, and renew their Acquaintance,
yet having now, through the Divine Providence, happily met, they greet one Another, and renew their Acquaintance,
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as those that were first and ancient Friends. Truth is of a different Emanation (for I cannot distinguish Truth in it self;
as those that were First and ancient Friends. Truth is of a different Emanation (for I cannot distinguish Truth in it self;
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but in way of descent to us:) Truth either of first Inscription, or of after Revelation from God.
but in Way of descent to us:) Truth either of First Inscription, or of After Revelation from God.
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The Truth of first Inscription is Connatural to Man, it is the Light of God's Creation,
The Truth of First Inscription is Connatural to Man, it is the Light of God's Creation,
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and it flows from the Principles of which Man doth consist, in his very first Make: This is the Soul's Complexion.
and it flows from the Principles of which Man does consist, in his very First Make: This is the Soul's Complexion.
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And Truth of after Revelation is the Soul's Cure, the Remedy for the Mind's Ease and Relief.
And Truth of After Revelation is the Soul's Cure, the Remedy for the Mind's Ease and Relief.
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The great Expectation of Souls, is the Promise of God's Messiah: They wait for the Consolation of Israel.
The great Expectation of Souls, is the Promise of God's Messiah: They wait for the Consolation of Israel.
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For this hath been the State of the World: Man, in Degeneracy and Apostacy, disabled himself, prejudiced his Interest in God:
For this hath been the State of the World: Man, in Degeneracy and Apostasy, disabled himself, prejudiced his Interest in God:
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Losing his Interest, by his Degeneracy and Apostacy, he is in Hope and Expectation of some Revelation from God, concerning Terms of Reconciliation and Recovery:
Losing his Interest, by his Degeneracy and Apostasy, he is in Hope and Expectation of Some Revelation from God, Concerning Terms of Reconciliation and Recovery:
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And when these did appear, then * was it said; Lord now lettest thou thy Servant depart in Peace.
And when these did appear, then * was it said; Lord now Lettest thou thy Servant depart in Peace.
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Here comes Truth of after Revelation, for the Recovery of Man, when he was Apostatized from the Truth of first Inscription.
Here comes Truth of After Revelation, for the Recovery of Man, when he was Apostatized from the Truth of First Inscription.
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The former of these, is of things necessary in themselves, in their Nature, and Quality; so, immutable and indispensible.
The former of these, is of things necessary in themselves, in their Nature, and Quality; so, immutable and indispensible.
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The latter, is the voluntary Results and Determinations of the Divine Will.
The latter, is the voluntary Results and Determinations of the Divine Will.
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Things that are of an immutable and indispensible Nature, we have Knowledge of them by the Light of first Impression.
Things that Are of an immutable and indispensible Nature, we have Knowledge of them by the Light of First Impression.
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The voluntary Results of the Divine Will, we have by Revelation from God.
The voluntary Results of the Divine Will, we have by Revelation from God.
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Man's Observance of God in all Instances of Morality, these are Truths of first Inscription; and these have a deeper Foundation, greater Ground for them,
Man's Observance of God in all Instances of Morality, these Are Truths of First Inscription; and these have a Deeper Foundation, greater Ground for them,
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than that God gave the Law on Mount Sinai; or that he did after ingrave it on Tables of Stone;
than that God gave the Law on Mount Sinai; or that he did After engrave it on Tables of Stone;
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or that we find the Ten Commandments in the Bible. For God made Man to them, and did write them upon the Heart of Man,
or that we find the Ten commandments in the bible. For God made Man to them, and did write them upon the Heart of Man,
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before he did declare them upon Mount Sinai, before he ingraved them upon the Tables of Stone,
before he did declare them upon Mount Sinai, before he engraved them upon the Tables of Stone,
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or before they were writ in our Bibles: God made Man to them, and wrought his Law upon Mens Hearts;
or before they were writ in our Bibles: God made Man to them, and wrought his Law upon Men's Hearts;
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and, as it were, interwove it into the Principles of our Reason;
and, as it were, interwove it into the Principles of our Reason;
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and the things thereof are the very Sence of Man's Soul, and the Image of his Mind:
and the things thereof Are the very Sense of Man's Soul, and the Image of his Mind:
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So that a Man doth undo his own Being, departs from himself, and unmakes himself, confounds his own Principles,
So that a Man does undo his own Being, departs from himself, and unmakes himself, confounds his own Principles,
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when he is disobedient and unconformable to them; and must necessarily be self-condemn'd. — The Law externally given was to revive, awaken Man, after his Apostacy and Sin,
when he is disobedient and unconformable to them; and must necessarily be self-condemned. — The Law externally given was to revive, awaken Man, After his Apostasy and since,
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and to call him to Remembrance, Advertency, and Consideration. And, indeed, had there not been a Law written in the Heart of Man;
and to call him to Remembrance, Advertency, and Consideration. And, indeed, had there not been a Law written in the Heart of Man;
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a Law without him, could be to no Purpose.
a Law without him, could be to no Purpose.
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For had we not Principles that are Concreated; did we not know something, no Man could prove any thing.
For had we not Principles that Are Concreated; did we not know something, no Man could prove any thing.
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* For he that knows nothing, grants nothing.
* For he that knows nothing, grants nothing.
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Whosoever finds not within himself, Principles sutable to the Moral Law, whence with Choice he doth comply with it;
Whosoever finds not within himself, Principles suitable to the Moral Law, whence with Choice he does comply with it;
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he hath departed from himself, and lost the natural Perfection of his Being: And to be conformable to this, is the Restitution to his State.
he hath departed from himself, and lost the natural Perfection of his Being: And to be conformable to this, is the Restitution to his State.
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Things of Natural Knowledge, or of first Inscription in the Heart of Man by God, these are known to be true as soon as ever they are proposed:
Things of Natural Knowledge, or of First Inscription in the Heart of Man by God, these Are known to be true as soon as ever they Are proposed:
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And he hath abused himself, and forc'd himself from his Nature, and deformed the Creation of God in him, whosoever doth not take Acquaintance with, subscribe to, make acknowledgement of these great Things, The great Principles of Reverence of Deity:
And he hath abused himself, and forced himself from his Nature, and deformed the Creation of God in him, whosoever does not take Acquaintance with, subscribe to, make acknowledgement of these great Things, The great Principles of reverence of Deity:
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Of Sobriety in the Government of a Man's own Person: Moderate use of the Pleasures and Contentments of this Life:
Of Sobriety in the Government of a Man's own Person: Moderate use of the Pleasures and Contentment's of this Life:
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The great Instances of Righteousness and Justice in Mens Transactions one with another: For they are Connatural to Man.The great Instances of Righteousness and justice in Men's Transactions one with Another: For they Are Connatural to Man.
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Then, for Truth of Gospel-Revelation, that, speaks for it self, recommends it self, and shews it self to be of God.
Then, for Truth of Gospel revelation, that, speaks for it self, recommends it self, and shows it self to be of God.
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In this Case, we may say as the Samaritans to the Woman:
In this Case, we may say as the Samaritans to the Woman:
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They were brought to take Cognizance of our Saviour, by the credible Report of the Woman:
They were brought to take Cognizance of our Saviour, by the credible Report of the Woman:
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But after they had had converse with him;
But After they had had converse with him;
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Now, say they, we believe in him, not for thy Words (but we credited thee so far forth as to come and see him:) but because we have seen, and heard. Now, say they, we believe in him, not for thy Words (but we credited thee so Far forth as to come and see him:) but Because we have seen, and herd.
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— Such are the Declarations of Faith in God by Jesus Christ, of Remission of Sins, of God's accepting of Sinners upon Repentance, that any Man that is awake to any true Apprehensions of God, he will readily believe them, — Such Are the Declarations of Faith in God by jesus christ, of Remission of Sins, of God's accepting of Sinners upon Repentance, that any Man that is awake to any true Apprehensions of God, he will readily believe them,
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and embrace them, when they are declared to him by any Instrument.
and embrace them, when they Are declared to him by any Instrument.
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The great Things of Reveal'd Truth, tho' they be not of Reason's Invention, yet they are of the prepar'd Mind readily entertain'd and receiv'd: As for Instance:
The great Things of Revealed Truth, though they be not of Reason's Invention, yet they Are of the prepared Mind readily entertained and received: As for Instance:
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Remission of Sins to them that repent and deprecate God's Displeasure; it is the most credible Thing in the World:
Remission of Sins to them that Repent and deprecate God's Displeasure; it is the most credible Thing in the World:
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For God made us Creatures fallible, at the best. Now here is finite and fallible; — failing and miscarrying;
For God made us Creatures fallible, At the best. Now Here is finite and fallible; — failing and miscarrying;
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— repenting and reforming, upon a Declaration from God. — So false is it that the Matter of our Faith is unaccountable;— repenting and reforming, upon a Declaration from God. — So false is it that the Matter of our Faith is unaccountable;
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or that there is any thing unreasonable in Religion;
or that there is any thing unreasonable in Religion;
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that there is no such Matter of Credit in the World as the Matters of Faith; nothing more intelligible.
that there is no such Matter of Credit in the World as the Matters of Faith; nothing more intelligible.
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It was a Mystery before; God in Christ reconciling the World: Now all the World is taken into a Possibility of receiving Benefits hereby.
It was a Mystery before; God in christ reconciling the World: Now all the World is taken into a Possibility of receiving Benefits hereby.
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Tho' there be nothing of Merit on the Creature's side; nothing that we can do that can deserve;
Though there be nothing of Merit on the Creature's side; nothing that we can do that can deserve;
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yet it is a Matter of very fair Belief, that the Original of all Beings, the Father of all our Spirits, the Fountain of all Good, will, one way or other, pardon Sin,
yet it is a Matter of very fair Belief, that the Original of all Beings, the Father of all our Spirits, the Fountain of all Good, will, one Way or other, pardon since,
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and do what behoves him, for the Recovery of his laps'd Creation: And any probable Narration made in the Name of God, of the Way and Means,
and do what behoves him, for the Recovery of his lapsed Creation: And any probable Narration made in the Name of God, of the Way and Means,
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and the particular Circumstances whereby God will do it, will fairly induce Belief with sober, serious, and considerate Minds:
and the particular circumstances whereby God will do it, will fairly induce Belief with Sobrium, serious, and considerate Minds:
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And what have we to do with others, upon the Account of Religion? If they be not serious and considerate, they are not in a Disposition towards Religion.
And what have we to do with Others, upon the Account of Religion? If they be not serious and considerate, they Are not in a Disposition towards Religion.
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That Promise of the Seed of the Woman breaking the Serpent's Head:
That Promise of the Seed of the Woman breaking the Serpent's Head:
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God hath been speaking this out further and further, by his various Revelations in the several Successions of Time:
God hath been speaking this out further and further, by his various Revelations in the several Successions of Time:
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He has represented it in divers Shapes: But now we have it expounded. For the Seed of the Woman is, God manifested in the Flesh:
He has represented it in diverse Shapes: But now we have it expounded. For the Seed of the Woman is, God manifested in the Flesh:
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And breaking the Serpent's Head is, destroying the Work of the Devil. The Anti-type doth exactly answer the Variety of the Types.
And breaking the Serpent's Head is, destroying the Work of the devil. The Antitype does exactly answer the Variety of the Types.
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All foretold of our Saviour was fulfill'd in him.
All foretold of our Saviour was fulfilled in him.
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— We have many things in prophane Stories in several Ages that give Testimony and Light to Parts of Reveal'd Truth.
— We have many things in profane Stories in several Ages that give Testimony and Light to Parts of Revealed Truth.
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Many of their Stories are in Imitation of Scripture History: As Nisus 's Hair in Imitation of Sampson's: Deucalion's Floud in Imitation of Noah 's:
Many of their Stories Are in Imitation of Scripture History: As Nisus is Hair in Imitation of Sampson's: Deucalion's Flood in Imitation of Noah is:
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Hercules in Imitation of Joshua, &c. — Many of the Heathens that were not corrupted by Education,Hercules in Imitation of joshua, etc. — Many of the heathens that were not corrupted by Education,
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or Interest, or the Strain of the Time, do relate many things that are consistent with those that are in the Bible.
or Interest, or the Strain of the Time, do relate many things that Are consistent with those that Are in the bible.
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St. Austin tells us, he found the Beginning of the First Chapter of St. John 's Gospel among the Platonists.
Saint Austin tells us, he found the Beginning of the First Chapter of Saint John is Gospel among the Platonists.
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Eusebius read in the Commentaries of the Heathens those Circumstances and Matters of Fact that the Evangelists do mention,Eusebius read in the Commentaries of the heathens those circumstances and Matters of Fact that the Evangelists do mention,
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and also the Signs at our Saviour's Crucifying, as the Eclipse of the Sun, and an Earthquake, and other Accidents.
and also the Signs At our Saviour's Crucifying, as the Eclipse of the Sun, and an Earthquake, and other Accidents.
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Tertullian speaks of sundry things which Pilate writ to Tiberius, sutable to what the Evangelists relate concerning our Saviour.Tertullian speaks of sundry things which Pilate writ to Tiberius, suitable to what the Evangelists relate Concerning our Saviour.
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Yea, Mahomet himself, who is the last great Impostor, doth mention the Souldiers apprehending our Saviour with an Intention to put him to Death:
Yea, Mahomet himself, who is the last great Impostor, does mention the Soldiers apprehending our Saviour with an Intention to put him to Death:
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Acknowledging him to be a great Prophet;
Acknowledging him to be a great Prophet;
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but he tells us, when those Souldiers were stricken down, God took him away, and they lighted upon another something like him, and crucify'd him.
but he tells us, when those Soldiers were stricken down, God took him away, and they lighted upon Another something like him, and Crucified him.
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Plutarch, an Eminent Author, gives us an Account of Pan, the great Daemon of the Heathens, who was heard greatly to complain, that a Hebrew Child was born,Plutarch, an Eminent Author, gives us an Account of Pan, the great Daemon of the heathens, who was herd greatly to complain, that a Hebrew Child was born,
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and they never heard him after; all the Oracles then ceasing.
and they never herd him After; all the Oracles then ceasing.
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Porphiry, tho' of no great Credit, says, that after one whom they called Jesus, came to be worshipp'd, they never could receive any more Benefits by any of their Gods. One of the Roman Emperors was so possess'd with what was related concerning a Kingly Race among the Jews, and was so startled with the Credibleness of the Report, that he set himself to destroy all of the Family.Porphyry, though of no great Credit, Says, that After one whom they called jesus, Come to be worshipped, they never could receive any more Benefits by any of their God's One of the Roman Emperor's was so possessed with what was related Concerning a Kingly Raze among the jews, and was so startled with the Credibleness of the Report, that he Set himself to destroy all of the Family.
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Publius Lentulus gives the Senate an Account, that he saw, himself, and was an Eye-witness of the Man Jesus among the Jews, who cured all Diseases and raised from the Dead:Publius Lentulus gives the Senate an Account, that he saw, himself, and was an Eyewitness of the Man jesus among the jews, who cured all Diseases and raised from the Dead:
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Insomuch, that Tertullian bids the Heathen Emperor search their Records:
Insomuch, that Tertullian bids the Heathen Emperor search their Records:
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For your own Kalender * ( says he ) recites the Things that are done by our Saviour.
For your own Calendar * (Says he) recites the Things that Are done by our Saviour.
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This, in the Days of Julian, who was turn'd off, by the Feuds and Exasperations, by the Factions and Divisions among those that were call'd Christians. Insomuch, that he hated Christianity;
This, in the Days of Julian, who was turned off, by the Feuds and Exasperations, by the Factions and Divisions among those that were called Christians. Insomuch, that he hated Christianity;
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but otherwise, a Man of eminent Justice, and Good to the Commonwealth. One who was a Philosopher gives an Account of the Christian Religion:
but otherwise, a Man of eminent justice, and Good to the Commonwealth. One who was a Philosopher gives an Account of the Christian Religion:
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The Christian Religion (says he) consisting in Spiritual Worship and Devotion to God, Purity of Mind, holy and unblameable Conversation;
The Christian Religion (Says he) consisting in Spiritual Worship and Devotion to God, Purity of Mind, holy and unblameable Conversation;
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of all things that are call'd Religion; it is the most Entire, most Pure; but only mightily hurt by some who have fill'd it with superstitious Things.
of all things that Are called Religion; it is the most Entire, most Pure; but only mightily hurt by Some who have filled it with superstitious Things.
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So that we may resolve, that the Difficulty of Faith arises from the wicked State of the Subject, rather than from the Incredibility of the Object.
So that we may resolve, that the Difficulty of Faith arises from the wicked State of the Subject, rather than from the Incredibility of the Object.
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It is hard to act otherwise than the State from within doth dispose a Man. It is not imaginable, that any Man can believe contrary to the Life he lives in:
It is hard to act otherwise than the State from within does dispose a Man. It is not imaginable, that any Man can believe contrary to the Life he lives in:
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When he lives in the State of eternal Death; to believe eternal Life:
When he lives in the State of Eternal Death; to believe Eternal Life:
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Or to believe the Pardon of Sin, when he lives in it, and slights the Sin he lives in.
Or to believe the Pardon of since, when he lives in it, and slights the since he lives in.
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For our Saviour says, You cannot believe because of your wicked Hearts. It cannot stand together: To live in Sin;
For our Saviour Says, You cannot believe Because of your wicked Hearts. It cannot stand together: To live in since;
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and to look for Pardon of Sin. For God doth not give to any one that is impenitent, the Power of Faith.
and to look for Pardon of Sin. For God does not give to any one that is impenitent, the Power of Faith.
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Be not conform'd to this wicked World, but be ye transform'd by the renewing of your Mind, that you may prove what is the good and acceptable Will of God: Be not conformed to this wicked World, but be you transformed by the renewing of your Mind, that you may prove what is the good and acceptable Will of God:
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Intimating, that if a Man lead a wicked and ungodly Life;
Intimating, that if a Man led a wicked and ungodly Life;
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if a Man in respect of State, Complexion, and Constitution of Soul, be in Contradiction to the Principles of Religion, the Principles of God's Creation;
if a Man in respect of State, Complexion, and Constitution of Soul, be in Contradiction to the Principles of Religion, the Principles of God's Creation;
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he cannot prove what is that good and acceptable and perfect Will of God.
he cannot prove what is that good and acceptable and perfect Will of God.
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They that were in a Religious Disposition did readily believe and entertain our Saviour, and acknowledge him to be the Messiah that was promis'd of old:
They that were in a Religious Disposition did readily believe and entertain our Saviour, and acknowledge him to be the Messiah that was promised of old:
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But those that were perfectly obstinate, in the Pharisaick Disposition, they rejected him.
But those that were perfectly obstinate, in the Pharisaic Disposition, they rejected him.
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And this is clearly true, that Men cannot believe while they live in Sin, and are in Impenitency,
And this is clearly true, that Men cannot believe while they live in since, and Are in Impenitency,
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and are under the Commands of their Lusts. For we find that an ingenuous Mind,
and Are under the Commands of their Lusts. For we find that an ingenuous Mind,
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and one that is a true Penitent, he doth with more Difficulty forgive himself, than God doth.
and one that is a true Penitent, he does with more Difficulty forgive himself, than God does.
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He that is truly affected, and cordially turns to God, he is truly sensible of the Deformity and Impurity of Sin:
He that is truly affected, and cordially turns to God, he is truly sensible of the Deformity and Impurity of since:
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Though Repentance give Heart's Ease and Satisfaction, and tend to the Quiet of his Mind; yet he doth more hardly excuse himself, than God doth.
Though Repentance give Heart's Ease and Satisfaction, and tend to the Quiet of his Mind; yet he does more hardly excuse himself, than God does.
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But a Man that is wedded to the World, that is under the Power of his Lusts, that applauds and magnifies himself in Self-will, is given up to the Affectation, Arrogancy,
But a Man that is wedded to the World, that is under the Power of his Lustiest, that applauds and Magnifies himself in Self-will, is given up to the Affectation, Arrogance,
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and Self-assuming, how can this Man give himself Satisfaction concerning Pardon of Sin, when he is in a contrary Spirit, in a contrary Disposition? He cannot believe that God will pardon Sin;
and Self-assuming, how can this Man give himself Satisfaction Concerning Pardon of since, when he is in a contrary Spirit, in a contrary Disposition? He cannot believe that God will pardon since;
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because he himself doth not pardon any other Offender. God's Goodness well consider'd, speaks him to be propitious and inclinable to Compassion:
Because he himself does not pardon any other Offender. God's goodness well considered, speaks him to be propitious and inclinable to Compassion:
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But Impenitency speaks a Man's Incapacity of being pardon'd. This is the Sum. All Divine Truth is of one of these two Emanations:
But Impenitency speaks a Man's Incapacity of being pardoned. This is the Sum. All Divine Truth is of one of these two Emanations:
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— Either it flows from God, in the first Instant and Moment of God's Creation;
— Either it flows from God, in the First Instant and Moment of God's Creation;
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and then it is the Light of that Candle which God set up in Man, to light him;
and then it is the Light of that Candle which God Set up in Man, to Light him;
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and that which by this Light he may discover, are all the Instances of Morality; of good Affection, and Submission towards God;
and that which by this Light he may discover, Are all the Instances of Morality; of good Affection, and Submission towards God;
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the Instances of Justice and Righteousness of Men, and Temperance to himself: — Or else, it is of an after Revelation and Discovery.
the Instances of justice and Righteousness of Men, and Temperance to himself: — Or Else, it is of an After Revelation and Discovery.
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Man being out of the Way of his Creation, by his Defection from God, is recover'd by this Revelation.
Man being out of the Way of his Creation, by his Defection from God, is recovered by this Revelation.
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Upon this Consideration, that Man was never better than finite and fallible, and considering that we have given an Offence;
Upon this Consideration, that Man was never better than finite and fallible, and considering that we have given an Offence;
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and * considering the Relation that God stands in, to his Creatures; and that he is the first and chiefest Goodness;
and * considering the Relation that God Stands in, to his Creatures; and that he is the First and chiefest goodness;
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it is * what may be fairly supposed, that God will recover his Creation, one way or other.
it is * what may be fairly supposed, that God will recover his Creation, one Way or other.
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Wherefore, that which the New Testament doth discover, is that which was in general Expectation. Now the Terms of the new Covenant are possible to Sinners:
Wherefore, that which the New Testament does discover, is that which was in general Expectation. Now the Terms of the new Covenant Are possible to Sinners:
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— They are Just and Fit, Reasonable and Equal: — They are to us (who are departed from Truth) Restorative:
— They Are Just and Fit, Reasonable and Equal: — They Are to us (who Are departed from Truth) Restorative:
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— They are satisfactory to our Mind, and quieting to our Conscience.
— They Are satisfactory to our Mind, and quieting to our Conscience.
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— For if I have offended against the Rule of Right, I ought to repent of it, confess it, be sorry for it,
— For if I have offended against the Rule of Right, I ought to Repent of it, confess it, be sorry for it,
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and do my endeavour to commit it no more. And there is Reason to think that God can pardon.
and do my endeavour to commit it no more. And there is Reason to think that God can pardon.
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For every ones Right is in his own Power. Every one doth dispose of his Right in that way which he will.
For every ones Right is in his own Power. Every one does dispose of his Right in that Way which he will.
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Since therefore it is God's Right, upon the Failure of Obedience, to reduce the Creature by Punishment;
Since Therefore it is God's Right, upon the Failure of obedience, to reduce the Creature by Punishment;
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it is in his Power to abate of Punishment if he pleases, or to remit it.
it is in his Power to abate of Punishment if he Pleases, or to remit it.
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And it is most reasonable to think, that God should be allow'd to do this in what way he would.
And it is most reasonable to think, that God should be allowed to do this in what Way he would.
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Therefore we conclude, that all the Instances of Christian Doctrine, either they are fairly knowable,
Therefore we conclude, that all the Instances of Christian Doctrine, either they Are fairly knowable,
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if we use our Faculties and Understanding (* and these are the great Instances of Morality and Principles of Reason;
if we use our Faculties and Understanding (* and these Are the great Instances of Morality and Principles of Reason;
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) or else, if we do consider those Things that are considerable in the Case; the Things of Reveal'd Truth, are of fair and easie Belief.
) or Else, if we do Consider those Things that Are considerable in the Case; the Things of Revealed Truth, Are of fair and easy Belief.
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The former of these, the great Principles of Reason, they are * by awakened Minds easily and readily found out.
The former of these, the great Principles of Reason, they Are * by awakened Minds Easily and readily found out.
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The latter are, * by prepar'd Minds, fairly admitted and entertained.
The latter Are, * by prepared Minds, fairly admitted and entertained.
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This I say against the Atheism of the prophane World, and those that do affect to be Infidels,
This I say against the Atheism of the profane World, and those that do affect to be Infidels,
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because they pretend they have not the Assurance of former Times, * nor of powerful Miracles.
Because they pretend they have not the Assurance of former Times, * nor of powerful Miracles.
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I will now instance in those Assurances that we have, to settle us in the Entertainment of Divine Truth. And they are these Five: I.
I will now instance in those Assurances that we have, to settle us in the Entertainment of Divine Truth. And they Are these Five: I.
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They are concurrent with the Sence of the Heathens and Strangers, who do agree with us in all the Instances of Morality;
They Are concurrent with the Sense of the heathens and Strangers, who do agree with us in all the Instances of Morality;
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in these we cannot speak beyond them, they speak and act so as to shame us:
in these we cannot speak beyond them, they speak and act so as to shame us:
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For how many of us do act below them in these Particulars? and as to many Things of the New Testament concerning Christ, we have great Testimony from them;
For how many of us do act below them in these Particulars? and as to many Things of the New Testament Concerning christ, we have great Testimony from them;
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as was shew'd. II. The Representation that is made to us by Truth concerning God.
as was showed. II The Representation that is made to us by Truth Concerning God.
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He is represented worthy himself, and so as we may credit what is said of him. III. The ingenuous Operation that Divine Truth hath upon Mens Minds. IV. Its Fitness to Man's State. V. The Agency of the Divine Spirit in pursuance of it. As to Morals;
He is represented worthy himself, and so as we may credit what is said of him. III. The ingenuous Operation that Divine Truth hath upon Men's Minds. IV. Its Fitness to Man's State. V. The Agency of the Divine Spirit in pursuance of it. As to Morals;
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we have the full Concurrence with us of Heathen Authors, all those that are any whit reform'd.
we have the full Concurrence with us of Heathen Authors, all those that Are any whit reformed.
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And for the rest, we have a good Rule in Philosophy, which tells us, that he is incompetent to give Testimony upon account of Morality, that is himself vicious.
And for the rest, we have a good Rule in Philosophy, which tells us, that he is incompetent to give Testimony upon account of Morality, that is himself vicious.
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For he that is vicious, is himself a Moral Monster.
For he that is vicious, is himself a Moral Monster.
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And upon a Moral Consideration, every Man is vicious that either is stupidly ignorant, or dissolute and profane.
And upon a Moral Consideration, every Man is vicious that either is stupidly ignorant, or dissolute and profane.
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And their Judgment in point of Truth is considerable.
And their Judgement in point of Truth is considerable.
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In Morals, all those of the Heathens that have attain'd to any Reformation, either to the Improvement of their Intellectuals,
In Morals, all those of the heathens that have attained to any Reformation, either to the Improvement of their Intellectuals,
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or the Refinement of their Morals, they all concur with these immutable and indispensable Verities. And as to those reveal'd;
or the Refinement of their Morals, they all concur with these immutable and indispensable Verities. And as to those revealed;
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the several Parts of History concur in all the Things that the Evangelists do declare concerning Christ.
the several Parts of History concur in all the Things that the Evangelists do declare Concerning christ.
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It is very true, there have been in the World several Persons that have grosly neglected the Materials of Natural Knowledge;
It is very true, there have been in the World several Persons that have grossly neglected the Materials of Natural Knowledge;
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so that Men have suffered their Faculties to lie asleep: The Mind and Understanding have been in most Men useless and unemploy'd:
so that Men have suffered their Faculties to lie asleep: The Mind and Understanding have been in most Men useless and unemployed:
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And there hath been invincible Ignorance as to the great Points of Reveal'd Truth in several Ages and Places of the World:
And there hath been invincible Ignorance as to the great Points of Revealed Truth in several Ages and Places of the World:
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But this I dare assure you;
But this I Dare assure you;
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that there never was any considerable Opposition against the main Principles of Natural or Reveal'd Truth, by those that have any knowledge of it.
that there never was any considerable Opposition against the main Principles of Natural or Revealed Truth, by those that have any knowledge of it.
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No Man of any Competency of Knowledge, or Proportion of Goodness, hath risen up against any of these great Instances of Morality,
No Man of any Competency of Knowledge, or Proportion of goodness, hath risen up against any of these great Instances of Morality,
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or the main Articles of Christian Faith:
or the main Articles of Christian Faith:
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But these have had (as I may say) Universal Acknowledgment. For if any have risen up against them; they have been incompetent;
But these have had (as I may say) Universal Acknowledgment. For if any have risen up against them; they have been incompetent;
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and so of no Moral Consideration:
and so of no Moral Consideration:
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The Universal Acknowledgement of a Thing for Truth doth not lie in every individual Persons receiving it (for then you have nothing that is of Universal Acknowledgement;) but in the due and even Proportion it bears to the Universal Reason of Mankind.
The Universal Acknowledgement of a Thing for Truth does not lie in every Individu Persons receiving it (for then you have nothing that is of Universal Acknowledgement;) but in the due and even Proportion it bears to the Universal Reason of Mankind.
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This Principle no Man in his Wits will deny, That it is impossible that the same thing should be,
This Principle no Man in his Wits will deny, That it is impossible that the same thing should be,
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and not be, at the same time. and not be, At the same time.
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Yet some were so perverse and cross, absurd, and degenerate from sober Reason, that they did deny it.
Yet Some were so perverse and cross, absurd, and degenerate from Sobrium Reason, that they did deny it.
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And Plutarch saith, That nothing yet was ever in the World so absurd, but some have held it.
And Plutarch Says, That nothing yet was ever in the World so absurd, but Some have held it.
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Therefore we may entertain that which any sober Man in the due Use of Reason hath entertain'd,
Therefore we may entertain that which any Sobrium Man in the due Use of Reason hath entertained,
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and proposed, upon Terms of Reason, for the Satisfaction of others.
and proposed, upon Terms of Reason, for the Satisfaction of Others.
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And we may conclude, that the Universal Acknowledgement of a Thing as Truth, it doth not depend upon every individual Persons receiving of it;
And we may conclude, that the Universal Acknowledgement of a Thing as Truth, it does not depend upon every Individu Persons receiving of it;
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but upon the even and true Proportion that things bear to the Universal Reason of Mankind.
but upon the even and true Proportion that things bear to the Universal Reason of Mankind.
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This is all that can be said, when Men pretend to prove any thing by Universal Reason.
This is all that can be said, when Men pretend to prove any thing by Universal Reason.
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Thus the Being of a God is proved by Universal Reason. For except only Monsters (those that are, upon the Account of Morality, very Monsters;
Thus the Being of a God is proved by Universal Reason. For except only Monsters (those that Are, upon the Account of Morality, very Monsters;
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Persons that have grosly neglected their Understandings, and lived like Beasts;) none else but have acknowledged Deity. Men improved in their Intellectuals,
Persons that have grossly neglected their Understandings, and lived like Beasts;) none Else but have acknowledged Deity. Men improved in their Intellectuals,
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and refin'd in their Morals, have received and entertain'd it on Grounds of Reason.
and refined in their Morals, have received and entertained it on Grounds of Reason.
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— It is observable, that the great Differences that have been between Men in the several Ages of the World;
— It is observable, that the great Differences that have been between Men in the several Ages of the World;
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they have not been about any necessary and indispensable Truth, nor any thing that is declared plainly in any Text of Scripture:
they have not been about any necessary and indispensable Truth, nor any thing that is declared plainly in any Text of Scripture:
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But all the Differences have been either in Points of very curious and nice Speculation, or in Arbitrary Modes of Worship. Now, notwithstanding these Differences;
But all the Differences have been either in Points of very curious and Nicaenae Speculation, or in Arbitrary Modes of Worship. Now, notwithstanding these Differences;
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I dare say, and give assurance, that God gives Men leave, with a safe Conscience, to live in Peace,
I Dare say, and give assurance, that God gives Men leave, with a safe Conscience, to live in Peace,
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and to keep the Communion of the Church of God in the World, and to submit to the Government.
and to keep the Communion of the Church of God in the World, and to submit to the Government.
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Whosoever hath professed himself a Christian doth acknowledge Christ to be the Head. The Christian World scattered into particular Ways,
Whosoever hath professed himself a Christian does acknowledge christ to be the Head. The Christian World scattered into particular Ways,
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and multiplied into Sects and Parties, yet do agree in the great and bright Truths of Reason and Christianity, such as are fixed, and of the greatest Magnitude.
and multiplied into Sects and Parties, yet do agree in the great and bright Truths of Reason and Christianity, such as Are fixed, and of the greatest Magnitude.
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The Mahometans themselves did never charge Moses, or Christ, as being Impostors: For they acknowledge Moses, as we do, for a true Prophet;
The Mahometans themselves did never charge Moses, or christ, as being Impostors: For they acknowledge Moses, as we do, for a true Prophet;
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and go along with us in the History of Christ, till the Fourteenth of John, and Vers. 16. and there is their first Departure.
and go along with us in the History of christ, till the Fourteenth of John, and Vers. 16. and there is their First Departure.
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They acknowledge all that is related concerning Christ:
They acknowledge all that is related Concerning christ:
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Only they tell us that what Christ said of sending the Spirit, and another Comforter, is meant of Mahomet: and they tell us that our Saviour set down his Name;
Only they tell us that what christ said of sending the Spirit, and Another Comforter, is meant of Mahomet: and they tell us that our Saviour Set down his Name;
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but afterwards his Disciples put it out.
but afterwards his Disciples put it out.
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They acknowledge Christ to be a true Prophet, and beyond Moses; and out of respect to him, they deny all that is said about his Death and Crucifixion.
They acknowledge christ to be a true Prophet, and beyond Moses; and out of respect to him, they deny all that is said about his Death and Crucifixion.
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Reason doth suppose two things by which we may be further confirm'd in the Truth of our Religion. (1 st. ) That if it had been a Cheat and an Imposture, it would have been deprehended in length of Time:
Reason does suppose two things by which we may be further confirmed in the Truth of our Religion. (1 Saint.) That if it had been a Cheat and an Imposture, it would have been deprehended in length of Time:
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being often told, and in several Ages and Companies, sometimes by parts, sometimes together, and under several Circumstances, and upon several Occasions;
being often told, and in several Ages and Companies, sometime by parts, sometime together, and under several circumstances, and upon several Occasions;
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there would have been some Differences in the Relations.
there would have been Some Differences in the Relations.
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Had there been any thing false in our Religion, * or that were not solid, true and substantial;
Had there been any thing false in our Religion, * or that were not solid, true and substantial;
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it having past through sixteen Ages, being above Sixteen hundred Years old, those Men that lived before us being inferiour to none of us for Parts;
it having passed through sixteen Ages, being above Sixteen hundred years old, those Men that lived before us being inferior to none of us for Parts;
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they would have deprehended it as guilty, and forewarn'd us of it.
they would have deprehended it as guilty, and forewarned us of it.
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Therefore we may take it for granted that the great Matters of Natural Knowledge and Faith, that have pass'd through so many Ages and Generations are solid, true, and substantial;
Therefore we may take it for granted that the great Matters of Natural Knowledge and Faith, that have passed through so many Ages and Generations Are solid, true, and substantial;
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and that the Book call'd the Bible, which hath run done, from the time of our Saviour and his Apostles, to this Day, may be received with double Assurance, Credit, and Advantage.
and that the Book called the bible, which hath run done, from the time of our Saviour and his Apostles, to this Day, may be received with double Assurance, Credit, and Advantage.
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For Error and Falshood is never longliv'd:
For Error and Falsehood is never longlived:
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but Truth is Eternal, and that which will continue for ever. (2 dly. ) I do suppose another thing with great Reason:
but Truth is Eternal, and that which will continue for ever. (2 dly.) I do suppose Another thing with great Reason:
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and that is, considering the Goodness of God, the Care he has of his Creatures, his Love to Truth,
and that is, considering the goodness of God, the Care he has of his Creatures, his Love to Truth,
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and the Respect that he bears to those that worship him;
and the Respect that he bears to those that worship him;
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that he would not suffer the Good Intentions of such, to be abused by any Imposture,
that he would not suffer the Good Intentions of such, to be abused by any Imposture,
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nor suffer that which is false to take such place in all Times and Ages of the World, without the least Check or Controul. — But some may object; if this be so;
nor suffer that which is false to take such place in all Times and Ages of the World, without the least Check or Control. — But Some may Object; if this be so;
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what say you to the Mahometans, and the great Factions that have been in the World and prevailed? Are not these, Testimonies against the Truth of our Religion? — As for Mahomet; he had only the Assistance of an Apostate Monk who taught him to compound a Religion out of Gentilism and Judaism,
what say you to the Mahometans, and the great Factions that have been in the World and prevailed? are not these, Testimonies against the Truth of our Religion? — As for Mahomet; he had only the Assistance of an Apostate Monk who taught him to compound a Religion out of Gentilism and Judaism,
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and in the Composition that he hath made, so far as he hath added any thing of his own, it is so contemptible to sober Reason,
and in the Composition that he hath made, so Far as he hath added any thing of his own, it is so contemptible to Sobrium Reason,
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and so contrary to those things that he hath taken out of the Old Testament, that it is not hard to detect him for a Cheat and an Imposter.
and so contrary to those things that he hath taken out of the Old Testament, that it is not hard to detect him for a Cheat and an Imposter.
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For devest him but of those things which he stole out of the Bible;
For devest him but of those things which he stole out of the bible;
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and that which is his own, will appear base, vile, and contemptible to the Reason of Mankind, and most ridiculous.
and that which is his own, will appear base, vile, and contemptible to the Reason of Mankind, and most ridiculous.
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Now if God had given Testimony to his Religion;
Now if God had given Testimony to his Religion;
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it would have been in a way of Reason, and most agreeable to the Understandings of Men;
it would have been in a Way of Reason, and most agreeable to the Understandings of Men;
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and not in a way of stupid Ignorance:
and not in a Way of stupid Ignorance:
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but in such a way as might challenge the greatest Opposers to find any thing contrary to those Prinples of Reason and Understanding which he hath planted in Man's Mind.
but in such a Way as might challenge the greatest Opposers to find any thing contrary to those Prinples of Reason and Understanding which he hath planted in Man's Mind.
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But as to Mahomet; History doth declare him to be a Person of a Debauch'd Life;
But as to Mahomet; History does declare him to be a Person of a Debauched Life;
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and one that had not Credit in the time of his Life. — As to the great Factions that have been in the several Ages;
and one that had not Credit in the time of his Life. — As to the great Factions that have been in the several Ages;
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though they have been many Persons;
though they have been many Persons;
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yet they have been but one Party: and one Party is to be consider'd but as one Opinion:
yet they have been but one Party: and one Party is to be considered but as one Opinion:
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for if there be a thousand Men in a Party; it is but one Opinion: and one single Person is as much as a whole Party.
for if there be a thousand Men in a Party; it is but one Opinion: and one single Person is as much as a Whole Party.
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All those of a Party are bound up to one Opinion, * and to believe as their Party believes.
All those of a Party Are bound up to one Opinion, * and to believe as their Party believes.
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Therefore I except against those that have blindly gone on without Consideration. For these have not acted by the Guidance of Humane Reason.
Therefore I except against those that have blindly gone on without Consideration. For these have not acted by the Guidance of Humane Reason.
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Now I shall give you some Intrinsick Arguments, by which I shall convince those of their Wickedness,
Now I shall give you Some Intrinsic Arguments, by which I shall convince those of their Wickedness,
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and Folly, that affect either Atheism, or Infidelity.
and Folly, that affect either Atheism, or Infidelity.
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The first is this, (which is the second Assurance we have of Divine Truth) The Representation that Religion makes to the Mind of Man concerning God:
The First is this, (which is the second Assurance we have of Divine Truth) The Representation that Religion makes to the Mind of Man Concerning God:
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even such a Representation as the Mind of Man, if duly used, and well informed, would conceive concerning him.
even such a Representation as the Mind of Man, if duly used, and well informed, would conceive Concerning him.
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For God is represented Lovely, Amiable, and Beautiful, in the Eyes of Men:
For God is represented Lovely, Amiable, and Beautiful, in the Eyes of Men:
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and what is said of God, is worthy of Him, and is consistent with what Man is made to think, or know, concerning him.
and what is said of God, is worthy of Him, and is consistent with what Man is made to think, or know, Concerning him.
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For this is truly Divine, and God-like, to do Good, to relieve, to compassionate:
For this is truly Divine, and Godlike, to do Good, to relieve, to compassionate:
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and on the contrary it is Diabolical, and most opposite to the Divine Nature, to destroy, to grieve, to oppress.
and on the contrary it is Diabolical, and most opposite to the Divine Nature, to destroy, to grieve, to oppress.
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And what a relation doth the Bible make of God to be Merciful, Gracious, Long-suffering, Full of Compassion? — So, * on the other side, how is the Devilish Nature describ'd and represented to us? — The Devilish Nature is hurtful, given to Malice, Hatred, and Revenge:
And what a Relation does the bible make of God to be Merciful, Gracious, Long-suffering, Full of Compassion? — So, * on the other side, how is the Devilish Nature described and represented to us? — The Devilish Nature is hurtful, given to Malice, Hatred, and Revenge:
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but the Divine Nature is placable, and reconcileable; ready to forgive, full of Compassion, and of great Goodness, and Kindness.
but the Divine Nature is placable, and reconcilable; ready to forgive, full of Compassion, and of great goodness, and Kindness.
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This, for the Representation that both Old and New Testament make of God, and this is agreeable to the Sense of every awaken'd Mind.
This, for the Representation that both Old and New Testament make of God, and this is agreeable to the Sense of every awakened Mind.
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All that the Gospel requires, is, Repentance from Dead Works, and Faith in our Lord Jesus Christ.
All that the Gospel requires, is, Repentance from Dead Works, and Faith in our Lord jesus christ.
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And this is the Sum of all that is declared and super-added, and nothing in all the World can be declared or required upon Terms of greater Justice, Reason, and Equity.
And this is the Sum of all that is declared and superadded, and nothing in all the World can be declared or required upon Terms of greater justice, Reason, and Equity.
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For will not any one acknowledge, that if an Inferiour give Offence to a Superiour, he ought to humble himself,
For will not any one acknowledge, that if an Inferior give Offence to a Superior, he ought to humble himself,
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and ask Forgiveness? Can any Man's Reason in the World be unsatisfied in this? — Then,
and ask Forgiveness? Can any Man's Reason in the World be unsatisfied in this? — Then,
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for Faith in our Lord Jesus Christ:
for Faith in our Lord jesus christ:
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is it not very equal, and fit, that if God will pardon Sin, he should do it in what way he thinks fitting? that if we go to him for Cure, he should take that way to recover us which he thinks best?
is it not very equal, and fit, that if God will pardon since, he should do it in what Way he thinks fitting? that if we go to him for Cure, he should take that Way to recover us which he thinks best?
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So that these * Terms which are super-added to the Principles of God's Creation, are such, that there were never more equal, fit, and reasonable, proposed to Men: neither is this all:
So that these * Terms which Are superadded to the Principles of God's Creation, Are such, that there were never more equal, fit, and reasonable, proposed to Men: neither is this all:
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but they are satisfactory to the Reason of our Mind:
but they Are satisfactory to the Reason of our Mind:
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For this is found to be true upon experience, that the Mind of an Impenitent cannot receive Satisfaction nor Consolation in any other way.
For this is found to be true upon experience, that the Mind of an Impenitent cannot receive Satisfaction nor Consolation in any other Way.
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Should all the Men in the World, or an Angel from Heaven speak * Pardon to an Impenitent;
Should all the Men in the World, or an Angel from Heaven speak * Pardon to an Impenitent;
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the Sense of Repentance would be better Satisfaction to his Mind; beyond any Foreign Testimony whatsoever.
the Sense of Repentance would be better Satisfaction to his Mind; beyond any Foreign Testimony whatsoever.
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Though God should tell me, my Sins were pardon'd; I could not believe it, unless I repent and deprecate God's Displeasure.
Though God should tell me, my Sins were pardoned; I could not believe it, unless I Repent and deprecate God's Displeasure.
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For Repentance is satisfactory to the Reason of my Mind; is necessary to quiet my Conscience;
For Repentance is satisfactory to the Reason of my Mind; is necessary to quiet my Conscience;
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and I should not be rational or intelligent in Religion unless I satisfied my Mind:
and I should not be rational or intelligent in Religion unless I satisfied my Mind:
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which is to do what I can to revoke what I have done amiss, and to deprecate God's Displeasure;
which is to do what I can to revoke what I have done amiss, and to deprecate God's Displeasure;
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and then apply to him for his Grace, in that way which he has declared. Therefore these * Terms are not only just and equal in themselves;
and then apply to him for his Grace, in that Way which he has declared. Therefore these * Terms Are not only just and equal in themselves;
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but tend to the Quiet and Satisfaction of a Man's Mind; * and are Restorative to our Natures.
but tend to the Quiet and Satisfaction of a Man's Mind; * and Are Restorative to our Nature's.
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— Now the Representation that is made to us by Divine Truth, either natural, or reveal'd, is that which is satisfactory and consonant to the Reason of our Mind:
— Now the Representation that is made to us by Divine Truth, either natural, or revealed, is that which is satisfactory and consonant to the Reason of our Mind:
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it is that which doth justly represent God, as he stands in opposition to the Cruel, Devilish, and Apostate Nature;
it is that which does justly represent God, as he Stands in opposition to the Cruel, Devilish, and Apostate Nature;
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as being Placable, Compassionate, and Reconciling:
as being Placable, Compassionate, and Reconciling:
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and so, in the use of true Reason a Man would have thought and imagin'd concerning him;
and so, in the use of true Reason a Man would have Thought and imagined Concerning him;
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that he would not be wanting to afford unto Men fitting Aid and Assistance for their Recovery.
that he would not be wanting to afford unto Men fitting Aid and Assistance for their Recovery.
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And thus is God represented Lovely, Beautiful, and Amiable, in the Eyes of the whole Creation.
And thus is God represented Lovely, Beautiful, and Amiable, in the Eyes of the Whole Creation.
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* Another Intrinsick Argument (which is the Third Assurance of Divine Truth) is, the ingenuous Operation that Divine Truth, both Natural and Reveal'd, hath upon the Mind and Understanding of Man. For these Truths call Creatures to Self-resignation, to commit themselves to God, to depend upon him.
* another Intrinsic Argument (which is the Third Assurance of Divine Truth) is, the ingenuous Operation that Divine Truth, both Natural and Revealed, hath upon the Mind and Understanding of Man. For these Truths call Creatures to Self-resignation, to commit themselves to God, to depend upon him.
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And how doth this tend to the Heart's Ease, * and to the Quiet, and Satisfaction of a Man's Soul? For we know by Experience that even the best,
And how does this tend to the Heart's Ease, * and to the Quiet, and Satisfaction of a Man's Soul? For we know by Experience that even the best,
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and wisest of us, are oft times transcended by our Occasions, and at a loss. The Affairs of the World do transcend the Capacities of our Mind and Understanding.
and Wisest of us, Are oft times transcended by our Occasions, and At a loss. The Affairs of the World do transcend the Capacities of our Mind and Understanding.
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Now Religion both Natural, and Reveal'd, doth teach us, that in respect of God we are but Instruments assumed, determin'd,
Now Religion both Natural, and Revealed, does teach us, that in respect of God we Are but Instruments assumed, determined,
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and limitted, (and it is no Disparagement to an Instrument if it fail) that we are but Creatures;
and limited, (and it is no Disparagement to an Instrument if it fail) that we Are but Creatures;
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and have our Dependence upon him. And how doth this tend to the Satisfaction of our Minds!
and have our Dependence upon him. And how does this tend to the Satisfaction of our Minds!
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because we know that God is wiser than we, and that he is greater, and every way better than we:
Because we know that God is Wiser than we, and that he is greater, and every Way better than we:
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* So that if any thing succeed ill;
* So that if any thing succeed ill;
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which either the Honour of God, or the Good of his Creatures, * seem'd to require;
which either the Honour of God, or the Good of his Creatures, * seemed to require;
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then, we being but God's Instruments, and subservient to him, * may know that we should not have failed, unless God would.
then, we being but God's Instruments, and subservient to him, * may know that we should not have failed, unless God would.
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Thus our Religion teaches us Submission to God, Acknowledgment of him, Dependence upon him: It assignes to Man his proper place respectively to his true Center;
Thus our Religion Teaches us Submission to God, Acknowledgment of him, Dependence upon him: It assigns to Man his proper place respectively to his true Centre;
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and so lays a Foundation of Heart's Ease, Quiet, Content, and Satisfaction.
and so lays a Foundation of Heart's Ease, Quiet, Content, and Satisfaction.
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The Grace of the Gospel, whereby we hope to be saved, doth not only give Continuance, Help, real Furtherance,
The Grace of the Gospel, whereby we hope to be saved, does not only give Continuance, Help, real Furtherance,
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and Assistance to Natural Truth, (which lost much by Man's Apostacy from God;
and Assistance to Natural Truth, (which lost much by Man's Apostasy from God;
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and so needed a hand to help it up:) but it also doth its own proper work;
and so needed a hand to help it up:) but it also does its own proper work;
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by emptying the Mind of Man of Wilfulness, Presumption, and Self-conceit, which is incident to his Nature;
by emptying the Mind of Man of Wilfulness, Presumption, and Self-conceit, which is incident to his Nature;
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and so making room for the help of Grace, and Divine Assistance, and Forgiveness. — But to pursue this Argument a little further.
and so making room for the help of Grace, and Divine Assistance, and Forgiveness. — But to pursue this Argument a little further.
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A Gospel-Spirit doth excel in Meekness, Gentleness, Modesty, Humility, Patience, Forbearance: and these are eminent Endowments, and mightily qualify Men to live in the World.
A Gospel-spirit does excel in Meekness, Gentleness, Modesty, Humility, Patience, Forbearance: and these Are eminent Endowments, and mightily qualify Men to live in the World.
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This is that which makes Men bear universal Love and Good-will; and over-comes Evil with Good.
This is that which makes Men bear universal Love and Goodwill; and overcomes Evil with Good.
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— This I dare say, had we a Man among us that we could produce, that did live an exact Gospel-Life;
— This I Dare say, had we a Man among us that we could produce, that did live an exact Gospel life;
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were the Gospel a Life, a Soul, and a Spirit to him, as Principles upon Moral Considerations are;
were the Gospel a Life, a Soul, and a Spirit to him, as Principles upon Moral Considerations Are;
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this Man, for every thing that is excellent, and worthy, and useful would be miraculous and extraordinary in the Eyes of all Men in the World:
this Man, for every thing that is excellent, and worthy, and useful would be miraculous and extraordinary in the Eyes of all Men in the World:
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Christianity would be recommended to the World by his Spirit. Were a Man sincere, honest, and true in the way of his Religion;
Christianity would be recommended to the World by his Spirit. Were a Man sincere, honest, and true in the Way of his Religion;
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he would not be grievous, intollerable, or unsufferable to any Body; but he would command due Honour, and draw unto himself Love and Esteem.
he would not be grievous, intolerable, or unsufferable to any Body; but he would command due Honour, and draw unto himself Love and Esteem.
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For the true Gospel-Spirit is transcendently, and eminently remarkable every way, for those things that are Lovely in the Eyes of Men;
For the true Gospel-spirit is transcendently, and eminently remarkable every Way, for those things that Are Lovely in the Eyes of Men;
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for Ingenuity, Modesty, Humility, Gravity, Patience, Meekness, Charity, Kindness, &c. — And for all this that I have said, I will refer you but to that of the Apostle, where he doth set out the fruits of the Spirit, and the works of the Flesh: He tells you, that the works of the Flesh are Hatred, Malice, Emulation, Strife, Sedition, and such like: All of a kind;
for Ingenuity, Modesty, Humility, Gravity, Patience, Meekness, Charity, Kindness, etc. — And for all this that I have said, I will refer you but to that of the Apostle, where he does Set out the fruits of the Spirit, and the works of the Flesh: He tells you, that the works of the Flesh Are Hatred, Malice, Emulation, Strife, Sedition, and such like: All of a kind;
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and all of them do speak Hell broke-loose, and come in upon us in the World.
and all of them do speak Hell broke-loose, and come in upon us in the World.
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For these are from Hell, and tend to Hell, and represent to us in this World the Hellish State that we dread to meet with hereafter.
For these Are from Hell, and tend to Hell, and represent to us in this World the Hellish State that we dread to meet with hereafter.
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— But on the other side;
— But on the other side;
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the fruits of the Divine-Spirit in Men, they are Love, Joy, Patience, Long-suffering, Meekness, Gentleness, and such like.
the fruits of the Divine-Spirit in Men, they Are Love, Joy, Patience, Long-suffering, Meekness, Gentleness, and such like.
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And all of these are such lovely things that they make Heaven, in a degree, where they are found.
And all of these Are such lovely things that they make Heaven, in a degree, where they Are found.
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* Whereas the former turn the World into a kind of Hell.
* Whereas the former turn the World into a kind of Hell.
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Such is the Nature of Religion, that it keeps the Mind in a good Frame and Temper:
Such is the Nature of Religion, that it keeps the Mind in a good Frame and Temper:
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it establishes a healthful Complexion of Soul, and makes it fit to discharge it self duly in all its Offices towards God, with its self, and with Men.
it establishes a healthful Complexion of Soul, and makes it fit to discharge it self duly in all its Offices towards God, with its self, and with Men.
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Whereas the Mind of a wicked and profane Man, is a very Wilderness, where Lust and exorbitant Passions bear down all before them;
Whereas the Mind of a wicked and profane Man, is a very Wilderness, where Lust and exorbitant Passion bear down all before them;
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and are more fierce and cruel than Wolves and Tygers.
and Are more fierce and cruel than Wolves and Tigers.
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So the Prophet, Isaiah 57. 20. The Wicked is like the Raging Sea, always casting forth Mire and Dirt:
So the Prophet, Isaiah 57. 20. The Wicked is like the Raging Sea, always casting forth Mire and Dirt:
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and Prov. 17. ver. 12. One had better meet a Bear robbed of her Whelps, than a Fool in his Folly:
and Curae 17. ver. 12. One had better meet a Bear robbed of her Whelps, than a Fool in his Folly:
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and you all know who is Solomon 's Fool;
and you all know who is Solomon is Fool;
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even every wicked Man. — The Heavenly State consists in the Mind's Freedom from these kind of things.
even every wicked Man. — The Heavenly State consists in the Mind's Freedom from these kind of things.
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It doth clear the Mind from all impotent and unsatiable Desires, which do abuse a Man's Soul,
It does clear the Mind from all impotent and unsatiable Desires, which do abuse a Man's Soul,
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and make it restless and unquiet: It sets a Man free from eager impetuous Loves; from vain and disappointing Hopes; from lawless and exorbitant Appetites; from frothy and empty Joys;
and make it restless and unquiet: It sets a Man free from eager impetuous Loves; from vain and disappointing Hope's; from lawless and exorbitant Appetites; from frothy and empty Joys;
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from dismal presaging Fears, and anxious Cares; from inward Heart-burnings; from Self-eating Envy, from swelling Pride, and Ambition; from dull and black Melancholly;
from dismal presaging Fears, and anxious Cares; from inward Heartburnings; from Self-eating Envy, from swelling Pride, and Ambition; from dull and black Melancholy;
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from boyling Anger, and rageing Fury; from a gnawing, aking Conscience: from Arbitrary Presumption; from rigid Sowerness, and Severity of Spirit:
from boiling Anger, and raging Fury; from a gnawing, aching Conscience: from Arbitrary Presumption; from rigid Sourness, and Severity of Spirit:
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for these make the Man that is not byass'd and principled with Religion, inwardly to boyl;
for these make the Man that is not biased and principled with Religion, inwardly to boil;
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to be Hot with the Fervours of Hell;
to be Hight with the Fervours of Hell;
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and, like the troubled Sea, when it cannot rest, whose Waters cast up Mire and Dirt. But on the other side; and, like the troubled Sea, when it cannot rest, whose Waters cast up Mire and Dirt. But on the other side;
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Things that are con-natural in the way of Religion, the Illapses, and Breakings in of God upon us;
Things that Are connatural in the Way of Religion, the Illapses, and Breakings in of God upon us;
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these require a Mind that is not subject to Passion; but in a serene and quiet Posture;
these require a Mind that is not Subject to Passion; but in a serene and quiet Posture;
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where there is no tumult of Imagination.
where there is no tumult of Imagination.
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It is observed among the Rabins that if a Prophet fall into a Rage and Passion, the Spirit of Prophesie leaves him.
It is observed among the Rabins that if a Prophet fallen into a Rage and Passion, the Spirit of Prophesy leaves him.
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They say that Moses did not prophesie, after the Spirit of Passion moved him.
They say that Moses did not prophesy, After the Spirit of Passion moved him.
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But sure it is, there is no genuine and proper effect of Religion, where the Mind of Man is not composed, Sedate, and calm.
But sure it is, there is no genuine and proper Effect of Religion, where the Mind of Man is not composed, Sedate, and Cam.
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I find among the Philosophers, that they never had expectation of any Noble Truth, from any Man that was under the Power of Lust,
I find among the Philosophers, that they never had expectation of any Noble Truth, from any Man that was under the Power of Lust,
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or under the Command of Fancy and Imagination; or that lived in the Common Spirit of the World.
or under the Command of Fancy and Imagination; or that lived in the Common Spirit of the World.
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They thought that God did not communicate himself to such. But this is certain;
They Thought that God did not communicate himself to such. But this is certain;
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that no Man that is immers'd in a sensual Brutish Life, can have any true Notion of Heaven, or of Glory.
that no Man that is immersed in a sensual Brutish Life, can have any true Notion of Heaven, or of Glory.
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These things must signifie no more to him, than a Local Happiness, and sensual Enjoyment; than the highest and greatest Gratification of the Animal Principle:
These things must signify no more to him, than a Local Happiness, and sensual Enjoyment; than the highest and greatest Gratification of the Animal Principle:
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all that he can think of Heaven is, that it is a Place of great Enjoyment; some Local Glory;
all that he can think of Heaven is, that it is a Place of great Enjoyment; Some Local Glory;
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something that is suitable to the sensual Mind.
something that is suitable to the sensual Mind.
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For we cannot ascend higher in our Actings than we are in our Beings, and Understandings:
For we cannot ascend higher in our Actings than we Are in our Beings, and Understandings:
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And these Men that think our Happiness lyes in the sensual Objects of Delight, are not capable of understanding either the Reason or Necessity of Mortification, inward Renewal,
And these Men that think our Happiness lies in the sensual Objects of Delight, Are not capable of understanding either the Reason or Necessity of Mortification, inward Renewal,
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and Regeneration, in order to admittance into Heaven.
and Regeneration, in order to admittance into Heaven.
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For they do not look upon Heaven as a State and Temper of Mind, which is requisite to be reconciled to the Nature of God,
For they do not look upon Heaven as a State and Temper of Mind, which is requisite to be reconciled to the Nature of God,
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and to be according to his Mind and Will. — But Religion is the Introduction of the Divine Life into the Soul of Man:
and to be according to his Mind and Will. — But Religion is the Introduction of the Divine Life into the Soul of Man:
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and Men cannot possibly be really happy in the separate State, but by these things; by having a Divine Love ruling in their Hearts;
and Men cannot possibly be really happy in the separate State, but by these things; by having a Divine Love ruling in their Hearts;
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by Self-resignation, and Submission to the Divine Will, and by being like unto God.
by Self-resignation, and Submission to the Divine Will, and by being like unto God.
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Things are very well known what they are in being, by what they are in working;
Things Are very well known what they Are in being, by what they Are in working;
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what the Principle of them is, by the effect that flows from them.
what the Principle of them is, by the Effect that flows from them.
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Now I may say of Divine Truth, whether Natural, or Reveal'd, that these do satisfie the Mind of Man,
Now I may say of Divine Truth, whither Natural, or Revealed, that these do satisfy the Mind of Man,
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and keep him from being barbarous, cruel, and inhumane.
and keep him from being barbarous, cruel, and inhumane.
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Raligion doth give such Evidence and Assurance of it self, that if you put it in competition with any thing that any Natural Man,
Raligion does give such Evidence and Assurance of it self, that if you put it in competition with any thing that any Natural Man,
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whether Atheist or Infidel doth ever rest upon;
whither Atheist or Infidel does ever rest upon;
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it will appear to have a greater Foundation in Nature, and * on the Grounds and Principles of common Reason, Equity,
it will appear to have a greater Foundation in Nature, and * on the Grounds and Principles of Common Reason, Equity,
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and Justice, than any thing which can be set up against it, to counterballance it.
and justice, than any thing which can be Set up against it, to counterbalance it.
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And Reveal'd Truth super-added to Natural, doth not only give assurance to it, and helps to recover that which we know by the Light of God's Creation, (which is weakned by Man's Sin,
And Revealed Truth superadded to Natural, does not only give assurance to it, and helps to recover that which we know by the Light of God's Creation, (which is weakened by Man's since,
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and * his Apostacy from God) but it doth also do its own proper work,
and * his Apostasy from God) but it does also do its own proper work,
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and teach a Man to return to his own place, to acknowledge God, depend upon him, and be subservient to him:
and teach a Man to return to his own place, to acknowledge God, depend upon him, and be subservient to him:
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* It teaches him to empty his Mind of all Presumption, Pride, Arrogance, and Self-assuming:
* It Teaches him to empty his Mind of all Presumption, Pride, Arrogance, and Self-assuming:
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So that a Man is fit to receive the Grace of Pardon and Forgiveness of Sin, together with all Divine Influence, Concurrence, and Assistance.
So that a Man is fit to receive the Grace of Pardon and Forgiveness of since, together with all Divine Influence, Concurrence, and Assistance.
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But since I have laid so mighty a weight, and so great a stress upon this Acknowledgment in the Text;
But since I have laid so mighty a weight, and so great a stress upon this Acknowledgment in the Text;
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I must needs here prevent an Objection which may be raised; and it is this. — Some may object, and say, you have no Divine Authority for these words:
I must needs Here prevent an Objection which may be raised; and it is this. — some may Object, and say, you have no Divine authority for these words:
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for tho' they are in the Bible;
for though they Are in the bible;
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they are but here related. I confess I have no more Authority from these words, (being spoken by these Persons of whom they are related) than if they were clean the contrary to what they are.
they Are but Here related. I confess I have no more authority from these words, (being spoken by these Persons of whom they Are related) than if they were clean the contrary to what they Are.
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For I do find concerning our Lord and Saviour, that some Persons of like Disposition, say, that he did do his Miracles by Belzebub the Prince of Devils:
For I do find Concerning our Lord and Saviour, that Some Persons of like Disposition, say, that he did doe his Miracles by Belzebub the Prince of Devils:
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and if we lay the stress upon the Sayers; we must as well credit them, as these.
and if we lay the stress upon the Sayers; we must as well credit them, as these.
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Therefore I will grant you, that I have no Authority for ought I have said, from these words materially consider'd,
Therefore I will grant you, that I have no authority for ought I have said, from these words materially considered,
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or as related and put down here: Neither do I lay any weight or stress on the Sense of these Reporters:
or as related and put down Here: Neither do I lay any weight or stress on the Sense of these Reporters:
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for I will grant that it might be hap-hazard what these Men said;
for I will grant that it might be haphazard what these Men said;
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for as much as they did not speak out of any purpose or intention, or out of any settled Principle:
for as much as they did not speak out of any purpose or intention, or out of any settled Principle:
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and such Men have, upon the like occasion, given a clean contrary Report. — Now I will give you a profitable Observation from hence.
and such Men have, upon the like occasion, given a clean contrary Report. — Now I will give you a profitable Observation from hence.
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Take care how you quote Scripture: for that is Scripture for which you have Divine Authority;
Take care how you quote Scripture: for that is Scripture for which you have Divine authority;
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not that which is barely related in the Text. For you have the Speeches of the Devil,
not that which is barely related in the Text. For you have the Speeches of the devil,
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and the Advice of the worst or Men related in Scripture.
and the advice of the worst or Men related in Scripture.
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— Scripture is only consider'd in the truth of Matter of Fact, and that these things were done:
— Scripture is only considered in the truth of Matter of Fact, and that these things were done:
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but it doth not follow from hence that they are materially Good: No Man must pretend to do as Ehud did;
but it does not follow from hence that they Are materially Good: No Man must pretend to do as Ehud did;
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because his Action is recorded in Scripture. No Man must pretend to borrowing without Intention of paying, as the Israelites did:
Because his Actium is recorded in Scripture. No Man must pretend to borrowing without Intention of paying, as the Israelites did:
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for if they had not extraordinary warrant, they were * to be condemn'd in their Practice.
for if they had not extraordinary warrant, they were * to be condemned in their Practice.
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So, for us, to curse our Enemies, as we read in the Psalms the Prophet did, not knowing in what Spirit it was done;
So, for us, to curse our Enemies, as we read in the Psalms the Prophet did, not knowing in what Spirit it was done;
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* it is not warrantable for us to do the like from thence.
* it is not warrantable for us to do the like from thence.
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Neither must we hate any, because the Jews were to hate and to destroy the Seven Nations; which they interpreted a Commission to hate all Mankind but themselves. Therefore in like case, we cannot certainly prove that any thing in the Book of Job is certainly Divine, that was spoken by Job 's Friends;
Neither must we hate any, Because the jews were to hate and to destroy the Seven nations; which they interpreted a Commission to hate all Mankind but themselves. Therefore in like case, we cannot Certainly prove that any thing in the Book of Job is Certainly Divine, that was spoken by Job is Friends;
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because God himself declares, that they had not spoken that which was right concerning him, as his Servant Job had done.
Because God himself declares, that they had not spoken that which was right Concerning him, as his Servant Job had done.
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Therefore if you will have Divine Authority; see what is said; and think it not enough that it is barely related in the Book.
Therefore if you will have Divine authority; see what is said; and think it not enough that it is barely related in the Book.
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Neither is it enough to pretend to a single Text, nor the Practice or Perswasion of any Man whatsoever;
Neither is it enough to pretend to a single Text, nor the Practice or Persuasion of any Man whatsoever;
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nor to any thing accidentally spoken, that can amount either to Matter of Faith, or Divine Institution: it must be express Scripture;
nor to any thing accidentally spoken, that can amount either to Matter of Faith, or Divine Institution: it must be express Scripture;
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it must be Scripture in conjunction with Scripture: For Scripture, as a Rule of Faith, is not one Scripture but all.
it must be Scripture in conjunction with Scripture: For Scripture, as a Rule of Faith, is not one Scripture but all.
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And therefore, tho' I have taken advantage from these words;
And Therefore, though I have taken advantage from these words;
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yet all along, I have laid such certain and such infallible Grounds tending to give Satisfaction in the Matters of Reason and Faith,
yet all along, I have laid such certain and such infallible Grounds tending to give Satisfaction in the Matters of Reason and Faith,
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as the several Points are capable of. And now I proceed to a fourth Argument, which is this. —
as the several Points Are capable of. And now I proceed to a fourth Argument, which is this. —
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The Suitableness of Natural Truth to Man in the State of his Creation:
The Suitableness of Natural Truth to Man in the State of his Creation:
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And the Suitableness of Reveal'd Truth to Man in his lapsed and fallen Condition, in order to his Restitution and Recovery.
And the Suitableness of Revealed Truth to Man in his lapsed and fallen Condition, in order to his Restitution and Recovery.
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And first, for the Suitableness of that which we call Natural Religion. — Natural Religion was the very Temper and Complexion of Man's Soul, in the Moment of his Creation:
And First, for the Suitableness of that which we call Natural Religion. — Natural Religion was the very Temper and Complexion of Man's Soul, in the Moment of his Creation:
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It was his natural Temper, and the very Disposition of his Mind: It was as con-natural to his Soul, as Health to any Man's Body.
It was his natural Temper, and the very Disposition of his Mind: It was as connatural to his Soul, as Health to any Man's Body.
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So that Man forc'd himself, offered Violence to himself, and his Principles, went against his very make and Constitution, when he departed from God: And consented to Iniquity.
So that Man forced himself, offered Violence to himself, and his Principles, went against his very make and Constitution, when he departed from God: And consented to Iniquity.
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— It is the same thing in Moral Agents, to observe and comply with the Dictates of Reason,
— It is the same thing in Moral Agents, to observe and comply with the Dictates of Reason,
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as it is with inferior Creatures, to act according to the Sense and Impetus of their Natures.
as it is with inferior Creatures, to act according to the Sense and Impetus of their Nature's.
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It is the same thing with the World of intelligent and voluntary Agents, to do that which right Reason doth demand and require,
It is the same thing with the World of intelligent and voluntary Agents, to do that which right Reason does demand and require,
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as it is in Sensitives, to follow the Guidance of their Sences, or in Vegetatives to act according to their Natures.
as it is in Sensitives, to follow the Guidance of their Senses, or in Vegetatives to act according to their Nature's.
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It is as natural for a Man, in respect of the Principles of God's Creation in him, to live in Regard, Reverence, and Observance of Deity;
It is as natural for a Man, in respect of the Principles of God's Creation in him, to live in Regard, reverence, and Observance of Deity;
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to govern himself according to the Rule of Sobriety and Temperance; to live in Love; and to carry himself well in God's Family;
to govern himself according to the Rule of Sobriety and Temperance; to live in Love; and to carry himself well in God's Family;
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this, I say, is as natural for him, as for a Beast to be guided by his Sences,
this, I say, is as natural for him, as for a Beast to be guided by his Senses,
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or for the Sun to give light.
or for the Sun to give Light.
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— How far therefore are we degenerated and fallen below the State in which God created us;
— How Far Therefore Are we degenerated and fallen below the State in which God created us;
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since it is so rare a thing for us to comply with the Reason of Things!
since it is so rare a thing for us to comply with the Reason of Things!
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— Nothing is more certainly true, than that all Vice is unnatural, and contrary to the Nature of Man. All that we call Sin, that which is nought,
— Nothing is more Certainly true, than that all Vice is unnatural, and contrary to the Nature of Man. All that we call since, that which is nought,
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and contrary to the Reason of Things, is destructive of Human Nature: And a Man forceth himself when he doth it.
and contrary to the Reason of Things, is destructive of Human Nature: And a Man forceth himself when he does it.
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So that, to comply with those Principles of natural Light and Knowledge which God did implant in us, in the Moment of our Creation;
So that, to comply with those Principles of natural Light and Knowledge which God did implant in us, in the Moment of our Creation;
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and exactly to be obedient to the Ducture of Reason; is con-natural to Man, in respect of the State of God's Creation.
and exactly to be obedient to the Ducture of Reason; is connatural to Man, in respect of the State of God's Creation.
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And it may be as well expected from an intelligent Agent, to observe God, and to live righteously,
And it may be as well expected from an intelligent Agent, to observe God, and to live righteously,
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and soberly, as from any sensitive Agent, to follow its Appetite. — Humility, Patience, Meekness, and such like Vertues, they do favour Nature;
and soberly, as from any sensitive Agent, to follow its Appetite. — Humility, Patience, Meekness, and such like Virtues, they do favour Nature;
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whereas Passion, Pride, and Envy do waste and destroy Nature. — Nature 's Desires are all moderate, and limited:
whereas Passion, Pride, and Envy do waste and destroy Nature. — Nature is Desires Are all moderate, and limited:
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But Lust is violent and exorbitant. Nature is content with a very few things.
But Lust is violent and exorbitant. Nature is content with a very few things.
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But if a Man give way to inordinate Desires, then there is no Satisfaction to be obtain'd.
But if a Man give Way to inordinate Desires, then there is no Satisfaction to be obtained.
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Lust is not a thing that will be satisfied by adding and adding: But he that would be satisfied, must abate and moderate his Desires, and undue Affections.
Lust is not a thing that will be satisfied by adding and adding: But he that would be satisfied, must abate and moderate his Desires, and undue Affections.
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— It is certain, that all Natural Truth, all that is founded in Reason, and that derives from the Principles of God's Creation;
— It is certain, that all Natural Truth, all that is founded in Reason, and that derives from the Principles of God's Creation;
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that all of these, do agree with Man's Constitution, in the State of Innocency. And for Reveal'd Truth;
that all of these, do agree with Man's Constitution, in the State of Innocency. And for Revealed Truth;
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that fits and supplies Man, in his lapsed State. — Every Man that knows his State, feels want in himself, of Health and Strength.that fits and supplies Man, in his lapsed State. — Every Man that knows his State, feels want in himself, of Health and Strength.
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And Reveal'd Truth is that which doth supply this Want: And is that which he would have wish'd for, from God.
And Revealed Truth is that which does supply this Want: And is that which he would have wished for, from God.
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In this, he hath Terms proposed to him of Pardon and Reconciliation, upon Repentance, and returning to God.
In this, he hath Terms proposed to him of Pardon and Reconciliation, upon Repentance, and returning to God.
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Never did Patient and Physician meet more happily; Disease, and Physick;
Never did Patient and physician meet more happily; Disease, and Physic;
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than Man in a lapsed Condition, and the Proposals that are through the Grace of God in the Gospel.
than Man in a lapsed Condition, and the Proposals that Are through the Grace of God in the Gospel.
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In the one there is Man full of Misery; in the other the Grace of God for Mercy and Forgiveness.
In the one there is Man full of Misery; in the other the Grace of God for Mercy and Forgiveness.
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Man's Language in that State is, O wretched Man, who shall deliver me from this Body of Death!
Man's Language in that State is, Oh wretched Man, who shall deliver me from this Body of Death!
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The Grace of the Gospel puts these Words into his Mouth; I thank God through Jesus Christ my Lord, that he hath deliver'd me.
The Grace of the Gospel puts these Words into his Mouth; I thank God through jesus christ my Lord, that he hath Delivered me.
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And he is bid to have no evil Heart of unbelief. There is a State of Guilt on the one side;
And he is bid to have no evil Heart of unbelief. There is a State of Gilded on the one side;
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a State of Justification on the other: A State of Sin; and a State of Holiness: Fear of eternal Death:
a State of Justification on the other: A State of since; and a State of Holiness: fear of Eternal Death:
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And a Promise of eternal Life.
And a Promise of Eternal Life.
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— So that the Grace of the Gospel is fitted to Man in his lapsed State and Condition, in order to his Restoration and Recovery.
— So that the Grace of the Gospel is fitted to Man in his lapsed State and Condition, in order to his Restoration and Recovery.
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The fifth and last Argument is, the Agency of the Divine Spirit, in pursuance of what God hath done in the Way of Divine Truth.
The fifth and last Argument is, the Agency of the Divine Spirit, in pursuance of what God hath done in the Way of Divine Truth.
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For God sends not his Truth into the World alone: But having done one thing; will also do another, to make the former effectual.
For God sends not his Truth into the World alone: But having done one thing; will also do Another, to make the former effectual.
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Now they that have not the Divine Spirit, want the great Commentator upon Divine Truth in the World.
Now they that have not the Divine Spirit, want the great Commentator upon Divine Truth in the World.
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And therefore let such Men look after it. For this is a great and a certain Truth;
And Therefore let such Men look After it. For this is a great and a certain Truth;
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that God, in his Grace and Goodness, will give his Spirit to guide, and teach, and assure the Minds of good Men:
that God, in his Grace and goodness, will give his Spirit to guide, and teach, and assure the Minds of good Men:
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Tho' none know it but those that feel him. But they who have the Spirit of God, know nothing more certain.
Though none know it but those that feel him. But they who have the Spirit of God, know nothing more certain.
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For they have Satisfaction, and inward Peace, and Joy in believing: They perceive such Operations of God in themselves, whereof the World cannot receive any Account.
For they have Satisfaction, and inward Peace, and Joy in believing: They perceive such Operations of God in themselves, whereof the World cannot receive any Account.
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The Divine Spirit doth open their Understandings, as it did the Apostles; brings Things to their Remembrance;
The Divine Spirit does open their Understandings, as it did the Apostles; brings Things to their Remembrance;
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mekes them consider the Inwards of Things; and calls them to Advertency and Consideration.
meeks them Consider the Inward of Things; and calls them to Advertency and Consideration.
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The great Work of the Divine Spirit is to lead Men into right Apprehensions, and stay a Man's Thoughts in Consideration, till the Principles do receive Admittance,
The great Work of the Divine Spirit is to led Men into right Apprehensions, and stay a Man's Thoughts in Consideration, till the Principles do receive Admittance,
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and become a Temper and Constitution, till they infuse and instil themselves, and make a lasting Impression.
and become a Temper and Constitution, till they infuse and instil themselves, and make a lasting Impression.
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Tho' for my part, I do believe, that the Scripture is clear and full of Light,
Though for my part, I do believe, that the Scripture is clear and full of Light,
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as to all Matters of Conscience, as to all Rules of Life, as to all necessary Matters of Faith:
as to all Matters of Conscience, as to all Rules of Life, as to all necessary Matters of Faith:
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So that any well-minded Man that takes up the Bible and reads, may come to Understanding and Satisfaction.
So that any well-minded Man that Takes up the bible and reads, may come to Understanding and Satisfaction.
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And hence it is that we have Sufficiency from God, to preserve us from Cheats of all sorts.
And hence it is that we have Sufficiency from God, to preserve us from Cheats of all sorts.
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So that a well-minded Man, that hath this Instrument of God, need not be mistaken in any necessary Matters of Faith.
So that a well-minded Man, that hath this Instrument of God, need not be mistaken in any necessary Matters of Faith.
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For the Bible is sufficient and intelligible in the Way of Religion, and for all the Purposes thereof,
For the bible is sufficient and intelligible in the Way of Religion, and for all the Purposes thereof,
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as any other Book, for the Learning of any other Art or Science. And upon this Account God hath done that which will justifie him;
as any other Book, for the Learning of any other Art or Science. And upon this Account God hath done that which will justify him;
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and at our Peril be it, if we be found ignorant, or have been deceived.
and At our Peril be it, if we be found ignorant, or have been deceived.
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For we needed not ever have been ignorant, or mistaken in any thing that is vital in Religion:
For we needed not ever have been ignorant, or mistaken in any thing that is vital in Religion:
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and to this Purpose there is also the Divine Spirit still to attend upon this Instrument of God.
and to this Purpose there is also the Divine Spirit still to attend upon this Instrument of God.
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So that they who do acknowledge God, and pray unto him for his Help and Assistance, have the Advantage of being taught by the Spirit,
So that they who do acknowledge God, and pray unto him for his Help and Assistance, have the Advantage of being taught by the Spirit,
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and by Means thereof, are in a sure Way of Knowledge, with the consequent Effects of Holiness and Goodness.
and by Means thereof, Are in a sure Way of Knowledge, with the consequent Effects of Holiness and goodness.
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By these Five Arguments, a Man may be resolved against the Atheism, Infidelity, and Prophaneness of the World.
By these Five Arguments, a Man may be resolved against the Atheism, Infidelity, and Profaneness of the World.
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And from this Discourse, about which I have been long, I do infer. That Atheism and Infidelity are the most unaccountable Things in the World, and inexcusable.
And from this Discourse, about which I have been long, I do infer. That Atheism and Infidelity Are the most unaccountable Things in the World, and inexcusable.
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The Athiest must be every where self-condemned: And the Infidel within the Pale of the Church.
The Atheist must be every where self-condemned: And the Infidel within the Pale of the Church.
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There is nothing that God hath done more in any way whatsoever, than he hath done for the Security of Men against Atheism.
There is nothing that God hath done more in any Way whatsoever, than he hath done for the Security of Men against Atheism.
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For I dare say, if any Man do but think, and use Reason, he may know all Natural Truth.
For I Dare say, if any Man do but think, and use Reason, he may know all Natural Truth.
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And what can a Man do less? How is he a Man, if he do not either of these? Doth any Man know any thing but by Thinking and Considering? Yea, perhaps, this is all that we pretend to:
And what can a Man do less? How is he a Man, if he do not either of these? Does any Man know any thing but by Thinking and Considering? Yea, perhaps, this is all that we pretend to:
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For we are born to nothing else.
For we Are born to nothing Else.
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All Habits and Dispositions, all actual Knowledge, is our own Acquisition (with respect to the Grace of God.) No Man is born to any actual Knowledge in the World,
All Habits and Dispositions, all actual Knowledge, is our own Acquisition (with respect to the Grace of God.) No Man is born to any actual Knowledge in the World,
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or to speak a Word, or understand a Notion: But all Habits and Dispositions are acquired.
or to speak a Word, or understand a Notion: But all Habits and Dispositions Are acquired.
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And therefore an Atheist shall be self-condemned, as one that never used his Reason, nor so much as exercised his own Thoughts.
And Therefore an Atheist shall be self-condemned, as one that never used his Reason, nor so much as exercised his own Thoughts.
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And for the Infidel within the Pale of the Church: If he will but search and consider;
And for the Infidel within the Pale of the Church: If he will but search and Consider;
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he may find that which will beget Faith and Belief.
he may find that which will beget Faith and Belief.
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And therefore the Athiest and the Infidel are the most unaccountable and unexcusable Persons in the World:
And Therefore the Atheist and the Infidel Are the most unaccountable and unexcusable Persons in the World:
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For they have done nothing themselves: They have not so much as thought or consider'd; they have not seen with their own Eyes.
For they have done nothing themselves: They have not so much as Thought or considered; they have not seen with their own Eyes.
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— If a Man living in the World, or in the Church, be either an Atheist, or an Infidel;
— If a Man living in the World, or in the Church, be either an Atheist, or an Infidel;
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he hath been an idle Person in the World, and a Sluggard. His Understanding hath received no Culture or Care;
he hath been an idle Person in the World, and a Sluggard. His Understanding hath received no Culture or Care;
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he hath made no Improvement of himself, nor done any thing worthy of a Man.
he hath made no Improvement of himself, nor done any thing worthy of a Man.
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SERMON II. ROMANS I. 16. For I am not ashamed of the Gospel of Christ:
SERMON II ROMAN I. 16. For I am not ashamed of the Gospel of christ:
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For it is the Power of God unto Salvation, to every one that believeth, to the Jew first, and also to the Greek.
For it is the Power of God unto Salvation, to every one that Believeth, to the Jew First, and also to the Greek.
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I Have declared several Assurances we have of Divine Truth, Natural, and Reveal'd in Scripture; against Atheists, Infidels and the Prophane:
I Have declared several Assurances we have of Divine Truth, Natural, and Revealed in Scripture; against Atheists, Infidels and the Profane:
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As, 1. The great Acknowledgement it hath met with, in the several Ages of the World. 2. The Representation that is hereby made of God, * which is agreeable to what Man is made to know.
As, 1. The great Acknowledgement it hath met with, in the several Ages of the World. 2. The Representation that is hereby made of God, * which is agreeable to what Man is made to know.
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The Proposals made to us by God, the Invitations made by him, the Prohibitions, Commands, and Promises, all these testifie of God,
The Proposals made to us by God, the Invitations made by him, the Prohibitions, Commands, and Promises, all these testify of God,
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and declare worthily concerning him. 3. The ingenuous Effects and Operations of Divine Truth, upon Mens Spirits,
and declare worthily Concerning him. 3. The ingenuous Effects and Operations of Divine Truth, upon Men's Spirits,
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and in their Lives. 4. The Suitableness of Natural Truth, to Man in his State of Institution;
and in their Lives. 4. The Suitableness of Natural Truth, to Man in his State of Institution;
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and of Reveal'd Truth, to Man in his lapsed State, in order to his Restitution and Recovery. 5. The Agency of the Divine Spirit in pursuance.
and of Revealed Truth, to Man in his lapsed State, in order to his Restitution and Recovery. 5. The Agency of the Divine Spirit in pursuance.
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Now if * this be so; we may concur, in Sence and Resolution, with the Apostle:
Now if * this be so; we may concur, in Sense and Resolution, with the Apostle:
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I am not ashamed of the Gospel, &c. I am not ashamed. — This intimates, that there is some where Matter of Shame, within the Compass of the Business.I am not ashamed of the Gospel, etc. I am not ashamed. — This intimates, that there is Some where Matter of Shame, within the Compass of the Business.
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Now here Man's Apostacy, and Sin, these are shameful Things: Which was the Occasion of the Gospel-Revelation.
Now Here Man's Apostasy, and since, these Are shameful Things: Which was the Occasion of the Gospel revelation.
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The Grace of the Gospel, which comes to repair, and to restore, puts us in mind of our ruinous and necessitous Condition:
The Grace of the Gospel, which comes to repair, and to restore, puts us in mind of our ruinous and necessitous Condition:
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So that there is cause of Shame in the Case tho' Cause of Glory and Triumph in the Grace of God.
So that there is cause of Shame in the Case though Cause of Glory and Triumph in the Grace of God.
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It is the Power of God unto Salvation. POWER, not strictly; as limiting to one Perfection:It is the Power of God unto Salvation. POWER, not strictly; as limiting to one Perfection:
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But eminently to attribute to the Efficacy of Divine Grace * these two Things, viz. Regeneration, Nativity from above (which is the Salvation of this State;) Glorification, and consummating us in Holiness;
But eminently to attribute to the Efficacy of Divine Grace * these two Things, viz. Regeneration, Nativity from above (which is the Salvation of this State;) Glorification, and consummating us in Holiness;
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which is the Salvation of the Future.
which is the Salvation of the Future.
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To advance this Grace, and to raise our Apprehensions of it, consider the Author of it (it is the Effect of the Divine Wisdom, the Fruit of the Divine Love:) What it is in it self:
To advance this Grace, and to raise our Apprehensions of it, Consider the Author of it (it is the Effect of the Divine Wisdom, the Fruit of the Divine Love:) What it is in it self:
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And of what Benefit to us.And of what Benefit to us.
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There must be Greatness of Power to erect such a Fabrick and Structure as the World is;
There must be Greatness of Power to erect such a Fabric and Structure as the World is;
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and Excellency of Wisdom, to administer the Affairs of it, in all Variety of Cases. Now it is pitty any should do the like, that cannot also recover, and restore, if Necessity require:
and Excellency of Wisdom, to administer the Affairs of it, in all Variety of Cases. Now it is pity any should do the like, that cannot also recover, and restore, if Necessity require:
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For so should finite and fallible (as we are) if in any Error or Mistake, be under an Impossibility of Redemption.
For so should finite and fallible (as we Are) if in any Error or Mistake, be under an Impossibility of Redemption.
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It is according to Nature's Sence, rather never to have been; than for ever to be irrecoverably miserable.
It is according to Nature's Sense, rather never to have been; than for ever to be irrecoverably miserable.
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Wherefore, if I believe God made me; I will also believe God can restore me.
Wherefore, if I believe God made me; I will also believe God can restore me.
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Nothing is clearer in Reason, nothing is fuller in Scripture, than that God is the first and chiefest Good.
Nothing is clearer in Reason, nothing is fuller in Scripture, than that God is the First and chiefest Good.
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In respect of his Relation to his Creatures, earthly Parents do but resemble him:
In respect of his Relation to his Creatures, earthly Parents do but resemble him:
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John 3. 16. God so loved the World, that he gave his only begotten Son, &c. It must be attributed to his Goodness and Compassion:John 3. 16. God so loved the World, that he gave his only begotten Son, etc. It must be attributed to his goodness and Compassion:
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because it was that which we cannot say, he was at all bound to do: It was that which he could not be constrain'd to do:
Because it was that which we cannot say, he was At all bound to do: It was that which he could not be constrained to do:
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It was that which he was no Gainer by: for our Righteousness is not profitable to him.
It was that which he was no Gainer by: for our Righteousness is not profitable to him.
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— The Gospel of Christ is no Invention of Humane Reason. Man neither prevented God, nor recompenced him after.
— The Gospel of christ is no Invention of Humane Reason. Man neither prevented God, nor recompensed him After.
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Only the Necessity of Man's State required it; and God's Goodness afforded it: the Excellencies of Infinite Wisdom, Goodness, and Power, are display'd in it. It's not a Mystery now;
Only the Necessity of Man's State required it; and God's goodness afforded it: the Excellencies of Infinite Wisdom, goodness, and Power, Are displayed in it. It's not a Mystery now;
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tho' formerly it was hid from Ages and Generations. But now it is the Council of God's Will declared.
though formerly it was hid from Ages and Generations. But now it is the Council of God's Will declared.
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— He that darkens words without Knowledge, brings us back again to the Infancy of the World. — He that darkens words without Knowledge, brings us back again to the Infancy of the World.
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It was the Imperfection and Shortness of the Mosaical Dispensation that it was Tipical, Mystical, Ceremonial, Symbolical;
It was the Imperfection and Shortness of the Mosaical Dispensation that it was Typical, Mystical, Ceremonial, Symbolical;
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full of Shadows, things that did vail and darkly represent. Obscurity is Imperfection, as Darkness in comparison with Light.
full of Shadows, things that did Vail and darkly represent. Obscurity is Imperfection, as Darkness in comparison with Light.
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Life and Immortality, and all * the Principles of it are brought to Light through the Gospel. The Gospel is admirable Speculation; excellent Matter of Knowledge:
Life and Immortality, and all * the Principles of it Are brought to Light through the Gospel. The Gospel is admirable Speculation; excellent Matter of Knowledge:
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for here is the Revocation of an insolent bold Act of Usurpation upon God, by Christ's full Submission and intire Self-resignation.
for Here is the Revocation of an insolent bold Act of Usurpation upon God, by Christ's full Submission and entire Self-resignation.
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A Prince and a Saviour is raised up by God, sent into the World, not to make Havock, to ruine and destroy;
A Prince and a Saviour is raised up by God, sent into the World, not to make Havoc, to ruin and destroy;
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not as it is 2 Sam. 12. 31. where the People were put under Saws and Harrows of Iron, made to pass thorough Brickilns: a thing intolerable to behold;
not as it is 2 Sam. 12. 31. where the People were put under Saws and Harrows of Iron, made to pass through Brickkilns: a thing intolerable to behold;
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dreadful to read of: (tho' in this impotent incompetent World, many great Warriours are made famous for such things,
dreadful to read of: (though in this impotent incompetent World, many great Warriors Are made famous for such things,
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even in unjustifiable War:) but he came to give Repentance and Forgiveness of Sin: He came to seek, and to save that which was lost.
even in unjustifiable War:) but he Come to give Repentance and Forgiveness of since: He Come to seek, and to save that which was lost.
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The Gospel is a Vital Principle, not of Natural Life, but Divine;
The Gospel is a Vital Principle, not of Natural Life, but Divine;
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as it satisfies the Reason of our Minds by Removal of Fears and Doubts, by the Life of Faith, Affiance, and Trust in God:as it Satisfies the Reason of our Minds by Removal of Fears and Doubts, by the Life of Faith, Affiance, and Trust in God:
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— and, as it reforms our Spirits and Lives; as conveying and communicating Principles of Goodness and Righteousness:
— and, as it reforms our Spirits and Lives; as conveying and communicating Principles of goodness and Righteousness:
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* by which we are made Partakers of the Divine Nature.
* by which we Are made Partakers of the Divine Nature.
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The Substance of the Gospel is, Repentance from Dead Works, and Faith in the Lord Jesus Christ.
The Substance of the Gospel is, Repentance from Dead Works, and Faith in the Lord jesus christ.
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These do go together, and encourage each other: in as much as no Man repents, who doth not believe:
These do go together, and encourage each other: in as much as no Man repents, who does not believe:
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nor can any believe, who doth not repent.
nor can any believe, who does not Repent.
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To believe, there is requisite an internal Disposition and Preparation of the Subject, as well as a Divine Promise to build upon.To believe, there is requisite an internal Disposition and Preparation of the Subject, as well as a Divine Promise to built upon.
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John 5. 44. Can you believe who receive Honour one of another, and seek not Honour from God? The same is in all Cases of Inordinacy and Sin. Repentance and Faith in the Gospel, are indifferently used:John 5. 44. Can you believe who receive Honour one of Another, and seek not Honour from God? The same is in all Cases of Inordinacy and Sin. Repentance and Faith in the Gospel, Are indifferently used:
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He that believeth on the Son hath eternal life, John. 3. 36. Now he doth not really believe, who doth not truly intend to do answerably.He that Believeth on the Son hath Eternal life, John. 3. 36. Now he does not really believe, who does not truly intend to do answerably.
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The Scripture calls believing on Christ, receiving of him. If we receive him;
The Scripture calls believing on christ, receiving of him. If we receive him;
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then we receive him such as he is, and to such Effects and Purposes as God sent him for:
then we receive him such as he is, and to such Effects and Purposes as God sent him for:
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Now God sent him to bless us, in turning us from our Iniquities. The Scripture useth Synecdoches. Sometimes Believing is put for the whole of Religion:
Now God sent him to bless us, in turning us from our Iniquities. The Scripture uses Synecdoches. Sometime Believing is put for the Whole of Religion:
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sometimes Repenting: sometimes Fearing: sometimes Love. If we would not be partial, nor deceive our selves;
sometime Repenting: sometime Fearing: sometime Love. If we would not be partial, nor deceive our selves;
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we must always take in, all concomitant Acts. Scripture, as the Rule of Faith, is not one single Text, (which may be short,
we must always take in, all concomitant Acts. Scripture, as the Rule of Faith, is not one single Text, (which may be short,
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and intend another thing) but the fulness of Scripture. In all other cases, he that believes doth according as he thinks.
and intend Another thing) but the fullness of Scripture. In all other cases, he that believes does according as he thinks.
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Faith includes an Intention of new Obedience.
Faith includes an Intention of new obedience.
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I may with great Reason say, that the Matter of the Gospel is a Vital Principle: as it satisfies the Reason of our Mind, * and so sets us as Rest and Quietness within our selves;
I may with great Reason say, that the Matter of the Gospel is a Vital Principle: as it Satisfies the Reason of our Mind, * and so sets us as Rest and Quietness within our selves;
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as thereby seeing and knowing that we are out of danger. — In the intellectual Nature, a Principle of Knowledge, as to the Understanding, is Vital;
as thereby seeing and knowing that we Are out of danger. — In the intellectual Nature, a Principle of Knowledge, as to the Understanding, is Vital;
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as well as an habitual Disposition, as to the Will. What more Satisfaction can there be to the Reason of our Minds, * what more tending to the Quiet of our Consciences,
as well as an habitual Disposition, as to the Will. What more Satisfaction can there be to the Reason of our Minds, * what more tending to the Quiet of our Consciences,
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than to be assured, in a Matter of such Importance to us, that God, to whom we are so obnoxious by Transgression and Sin, is most placable and reconcileable, of himself, through the Perfection of his own Nature;
than to be assured, in a Matter of such Importance to us, that God, to whom we Are so obnoxious by Transgression and since, is most placable and reconcilable, of himself, through the Perfection of his own Nature;
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and that he is absolutely resolv'd and engaged, by his voluntary Determination and Promise, to pardon Sin, in,
and that he is absolutely resolved and engaged, by his voluntary Determination and Promise, to pardon since, in,
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and through Christ, to all who repent and believe the Gospel. and this, and nothing less than this, is the Matter of the Gospel.
and through christ, to all who Repent and believe the Gospel. and this, and nothing less than this, is the Matter of the Gospel.
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This is to be accepted in, and through Christ; and is the real Explication of Justification by imputed Righteousness.
This is to be accepted in, and through christ; and is the real Explication of Justification by imputed Righteousness.
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For this being suppos'd, and proving true; We are sure of God. — We know his Terms.
For this being supposed, and proving true; We Are sure of God. — We know his Terms.
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— The Terms are fair and equal in themselves; fit and just:
— The Terms Are fair and equal in themselves; fit and just:
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for should not an Offender do what is in him, to undo what he hath done amiss? — The Terms are good for us:
for should not an Offender do what is in him, to undo what he hath done amiss? — The Terms Are good for us:
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for we cannot be happy by God, in a way of opposition to God; but by Submission and Reconciliation to him.
for we cannot be happy by God, in a Way of opposition to God; but by Submission and Reconciliation to him.
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— They are such as are possible, through the Grace and Assistance of God.
— They Are such as Are possible, through the Grace and Assistance of God.
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— So that there is nothing in the whole World that we have more Reason to desire and pray for,
— So that there is nothing in the Whole World that we have more Reason to desire and pray for,
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than that they be verified, fulfilled, and accomplished in us.
than that they be verified, fulfilled, and accomplished in us.
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There are no two things more inward to us, than Satisfaction to our Reason, that we may be at quiet;
There Are not two things more inward to us, than Satisfaction to our Reason, that we may be At quiet;
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and the settling of our Minds in Frame and Temper, that we may enjoy our selves.
and the settling of our Minds in Frame and Temper, that we may enjoy our selves.
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In these two the Life of Man consists: and these depend on the Knowledge of the Gospel.
In these two the Life of Man consists: and these depend on the Knowledge of the Gospel.
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* Now, the Matter of the Gospel is * also a Vital Principle, as it is a byass upon our Spirits,
* Now, the Matter of the Gospel is * also a Vital Principle, as it is a bias upon our Spirits,
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an Habitual Temper and Disposition constantly affecting us, and inclining us God-ward, and to ways of Goodness, Righteousness, and Truth. For it is inwardly received,
an Habitual Temper and Disposition constantly affecting us, and inclining us Godward, and to ways of goodness, Righteousness, and Truth. For it is inwardly received,
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so as to dye and colour the Soul; so as to settle a Temper and Constitution:
so as to die and colour the Soul; so as to settle a Temper and Constitution:
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and so it is restorative to our Natures. — That which we do but indifferently by our Ability;
and so it is restorative to our Nature's. — That which we do but indifferently by our Ability;
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we are able to do dexterously and easily by Custom. Through the Divine Grace and Assistance we are both able and freely willing.
we Are able to do dexterously and Easily by Custom. Through the Divine Grace and Assistance we Are both able and freely willing.
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The Law of the Spirit of Life in Christ, frees us from the Law of Sin and Death.
The Law of the Spirit of Life in christ, frees us from the Law of since and Death.
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The Principles of the Christian Religion do not only controul intemperate and exorbitant Acts; but regulate the inward Frame and Temper of Mind, the Inclinations, elicit Acts, and first Motions.
The Principles of the Christian Religion do not only control intemperate and exorbitant Acts; but regulate the inward Frame and Temper of Mind, the Inclinations, elicit Acts, and First Motions.
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As Christ said to God, not my Will but thy Will;
As christ said to God, not my Will but thy Will;
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so we must, through Participation of Christ, be let into a Temper of Meekness and Gentleness to our fellow-Creatures,
so we must, through Participation of christ, be let into a Temper of Meekness and Gentleness to our fellow-Creatures,
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and a submissive self-denying Frame in respect of God. Hence our Lives and Manners are of another fashion.
and a submissive self-denying Frame in respect of God. Hence our Lives and Manners Are of Another fashion.
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By the Spirit of the Gospel we are transformed into another Nature, Life, and Temper.
By the Spirit of the Gospel we Are transformed into Another Nature, Life, and Temper.
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Neither do I terminate the Ultimate Issue of Christ in the happy Effects of Renovation in our selves,
Neither do I terminate the Ultimate Issue of christ in the happy Effects of Renovation in our selves,
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and Reconciliation to God; (tho' these are Benefits transcendent to all worldly Wealth, Greatness,
and Reconciliation to God; (though these Are Benefits transcendent to all worldly Wealth, Greatness,
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and Power:) but it doth not now appear, neither can we now bear the thought of it, what we may be when God shall be all in all; and all Enmity subdued.
and Power:) but it does not now appear, neither can we now bear the Thought of it, what we may be when God shall be all in all; and all Enmity subdued.
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— These are two things, and very different;
— These Are two things, and very different;
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what Man may come to, by the Improvement of himself, in the right use of himself, his natural Power and Faculties;
what Man may come to, by the Improvement of himself, in the right use of himself, his natural Power and Faculties;
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directing himself by his ordinary Rules; * as he is God's Creature, and may attain his Natural State and End:
directing himself by his ordinary Rules; * as he is God's Creature, and may attain his Natural State and End:
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and what Man may come to, as he is indued with Power from above; as he is assumed into a Relation to God, by Jesus Christ;
and what Man may come to, as he is endued with Power from above; as he is assumed into a Relation to God, by jesus christ;
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as he is a Member of that Body whereof Christ is the Head; as the Adoption of God by Jesus Christ;
as he is a Member of that Body whereof christ is the Head; as the Adoption of God by jesus christ;
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and as he is so enliven'd by the Divine Spirit, as did not belong to Man in the State of Innocency.
and as he is so enlivened by the Divine Spirit, as did not belong to Man in the State of Innocency.
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— But these are not things of our present State: for even Adam, as he was made, was not fit.
— But these Are not things of our present State: for even Adam, as he was made, was not fit.
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For Flesh and Blood cannot inherit the Kingdom of God. The Application now only remains.For Flesh and Blood cannot inherit the Kingdom of God. The Application now only remains.
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Having made appear to you that the Doctrine of the Gospel, both in respect of its proper Vertue and Efficiency,
Having made appear to you that the Doctrine of the Gospel, both in respect of its proper Virtue and Efficiency,
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as also in respect of Divine Intention, is effectual to the bringing of Men to Salvation;
as also in respect of Divine Intention, is effectual to the bringing of Men to Salvation;
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then are you, First to acquaint your selves throughly with the Terms of the Gospel, to pass * Judgment upon it, to consider well all the Circumstances that make up the case;
then Are you, First to acquaint your selves thoroughly with the Terms of the Gospel, to pass * Judgement upon it, to Consider well all the circumstances that make up the case;
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Our contracted Impotency and great Deformity by our Fall; the Necessity of Recovery and Restoration; The Efficacy and the Freeness of the Grace of God to Conversion. Our contracted Impotency and great Deformity by our Fallen; the Necessity of Recovery and Restoration; The Efficacy and the Freeness of the Grace of God to Conversion.
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So that we may resolve our Minds;
So that we may resolve our Minds;
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tho' our Case be very forlorn, because of our Defection and Apostacy from the Innocency of our Creation, and self-contracted Misery;
though our Case be very forlorn, Because of our Defection and Apostasy from the Innocency of our Creation, and self-contracted Misery;
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yet nothing is desperate, nothing is impossible in the Case; but our Recovery, through the Grace of God, is fairly easie.
yet nothing is desperate, nothing is impossible in the Case; but our Recovery, through the Grace of God, is fairly easy.
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And being thus prepar'd by such Knowledge and Apprehensions;
And being thus prepared by such Knowledge and Apprehensions;
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pursue the Intent of the Gospel in your own Spirits, and in Conjunction of your selves with others; by free Communication in Converse.
pursue the Intent of the Gospel in your own Spirits, and in Conjunction of your selves with Others; by free Communication in Converse.
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For this is certain, and found by Experience, that the only way to do a Man's self good in Intellectuals and Spirituals, is to do good to others.
For this is certain, and found by Experience, that the only Way to do a Man's self good in Intellectuals and Spirituals, is to do good to Others.
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No Man gains so much as by Teaching. No Man so improves in Intellectuals, as by Communication: which doth much commend Intellectuals;
No Man gains so much as by Teaching. No Man so improves in Intellectuals, as by Communication: which does much commend Intellectuals;
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that they increase by expence. If a Man hath brought himself to some Perfection by Consideration;
that they increase by expense. If a Man hath brought himself to Some Perfection by Consideration;
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he will make himself much more, by free Communication:
he will make himself much more, by free Communication:
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and in free Communication, you will have another suggest that which, it may be, you did not think of:
and in free Communication, you will have Another suggest that which, it may be, you did not think of:
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So he will put you upon further Consideration; or else preserve you from Presumption.
So he will put you upon further Consideration; or Else preserve you from Presumption.
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None are of such modest Spirits as * they who live in free Communication and Converse.
None Are of such modest Spirits as * they who live in free Communication and Converse.
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This I subjoyn, for the improving of a Man's self in the way of the Gospel,
This I subjoin, for the improving of a Man's self in the Way of the Gospel,
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and answering the vigorous Spirit of the Gospel; be communicative. And this is the Purpose of all our Meetings:
and answering the vigorous Spirit of the Gospel; be communicative. And this is the Purpose of all our Meetings:
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free Communication, to answer every Man's Doubts; to give every one Satisfaction.
free Communication, to answer every Man's Doubts; to give every one Satisfaction.
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It is the highest Service, and greatest Courtesie we can do one another, freely to tell what we have conceiv'd:
It is the highest Service, and greatest Courtesy we can do one Another, freely to tell what we have conceived:
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and we do our selves most effectual Good, when we carry on others with us; when we do Good unto others.
and we do our selves most effectual Good, when we carry on Others with us; when we do Good unto Others.
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The first thing in Religion is to teach a Man's own Mind; to satisfie a Man's self, in the Reason of things;
The First thing in Religion is to teach a Man's own Mind; to satisfy a Man's self, in the Reason of things;
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to look to the Grounds and Assurance that a Man hath for his Thoughts, Apprehensions, and Perswasions:
to look to the Grounds and Assurance that a Man hath for his Thoughts, Apprehensions, and Persuasions:
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But then it is prodigious and monstrous if that wherein my Reason is resolv'd and satisfied, should not have such an Influence upon my Mind,
But then it is prodigious and monstrous if that wherein my Reason is resolved and satisfied, should not have such an Influence upon my Mind,
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as to establish me in Life accordingly, and to be a Rule both in Temper and Practice.
as to establish me in Life accordingly, and to be a Rule both in Temper and Practice.
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That which we call in Morals against the Order of Reason, is so much more horrid, unnatural,
That which we call in Morals against the Order of Reason, is so much more horrid, unnatural,
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and prodigious than in inferiour Nature, for Sensitives to go against the Guidance of Sense, * or for Inanimates against the Force of Nature;
and prodigious than in inferior Nature, for Sensitives to go against the Guidance of Sense, * or for Inanimates against the Force of Nature;
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* it is, I say, so much more unnatural;
* it is, I say, so much more unnatural;
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as Intelligent Agents transcend, in Perfection, Sensitives, and Inanimates: Reason being as proportionable to its Effects,
as Intelligent Agents transcend, in Perfection, Sensitives, and Inanimates: Reason being as proportionable to its Effects,
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as any Principle in inferiour Nature. There are two Orders, or Ranks of Creatures in this visible World:
as any Principle in inferior Nature. There Are two Order, or Ranks of Creatures in this visible World:
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the Order of Sensitives, and of Inanimates: The World of Sensitives, they are true and infallible:
the Order of Sensitives, and of Inanimates: The World of Sensitives, they Are true and infallible:
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they are true to that which is their predominant Principle; that is, sence; and they never vary:
they Are true to that which is their predominant Principle; that is, sense; and they never vary:
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And Inanimates, they certainly tend according to their Nature.
And Inanimates, they Certainly tend according to their Nature.
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Now the Principle in the higher Order of Creatures, viz. of Rational and Intelligent Agents, is Apprehension of the Reason of things.
Now the Principle in the higher Order of Creatures, viz. of Rational and Intelligent Agents, is Apprehension of the Reason of things.
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Now the Reasons of things are Eternal: they are not subject to any Power: we practice not upon them:
Now the Reasons of things Are Eternal: they Are not Subject to any Power: we practice not upon them:
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It is our Wisdom to observe them; and our Goodness to comply with them: but they are as much our Rule, as Sense to Sensitives;
It is our Wisdom to observe them; and our goodness to comply with them: but they Are as much our Rule, as Sense to Sensitives;
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and the Impetus of Nature to Inanimates.
and the Impetus of Nature to Inanimates.
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Now you would think it Monstrous, Prodigious, and Unnatural, for the Sun to give over shining,
Now you would think it Monstrous, Prodigious, and Unnatural, for the Sun to give over shining,
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for heavy things to ascend, for light things to descend, for Fire not to burn:
for heavy things to ascend, for Light things to descend, for Fire not to burn:
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yet it is more prodigious for any one that is an Intelligent Agent and Voluntary, not to comply with the Reason of things;
yet it is more prodigious for any one that is an Intelligent Agent and Voluntary, not to comply with the Reason of things;
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because he is a Creature of a higher Order; and his Principle is more excellent. By which you may see the Degeneracy of us Mortals:
Because he is a Creature of a higher Order; and his Principle is more excellent. By which you may see the Degeneracy of us Mortals:
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in that the State below us, remains in the same Principle it was created in: but we Men, do neither find out the Reasons of things, nor comply with them. Our Deformity is more;
in that the State below us, remains in the same Principle it was created in: but we Men, do neither find out the Reasons of things, nor comply with them. Our Deformity is more;
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because our Perfection is more, and the Order of our Being is higher;
Because our Perfection is more, and the Order of our Being is higher;
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and we were made more sufficient to our Con-natural Acts, than either Sensitives, or Inanimates to their proper Acts;
and we were made more sufficient to our Connatural Acts, than either Sensitives, or Inanimates to their proper Acts;
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and we use to say, the Fault is greater in him that is in a higher State.
and we use to say, the Fault is greater in him that is in a higher State.
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This is to awaken Men to understand the Reason of the Gospel, and to consider it;
This is to awaken Men to understand the Reason of the Gospel, and to Consider it;
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that it may become the Reason of our Mind: And if it be the Reason of our Mind;
that it may become the Reason of our Mind: And if it be the Reason of our Mind;
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it will be a Vital Principle of Life.
it will be a Vital Principle of Life.
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The Intent of the Gospel being such as it is, ( viz. the greatest Good possible:) and it being the Inquiry of all Mortals, Who will show us any Good? it is Matter of great Astonishment, that it should be so neglected;
The Intent of the Gospel being such as it is, (viz. the greatest Good possible:) and it being the Inquiry of all Mortals, Who will show us any Good? it is Matter of great Astonishment, that it should be so neglected;
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so much being done on God's part towards Man's Salvation, and so much Reason for it on Man's part. 1 st. So much being done on God's part.
so much being done on God's part towards Man's Salvation, and so much Reason for it on Man's part. 1 Saint. So much being done on God's part.
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For, Man's Salvation doth import Man's Happiness. Salvation from first to last, doth include the several Stages and Progressions in the passing from the Death of Sin, from the Carnal Mind, from the Corrupt Nature, into a Spirital State and Divine Life.
For, Man's Salvation does import Man's Happiness. Salvation from First to last, does include the several Stages and Progressions in the passing from the Death of since, from the Carnal Mind, from the Corrupt Nature, into a Spirital State and Divine Life.
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This is the Salvation of this State: and the Consummation of this, is the Salvation of the other.
This is the Salvation of this State: and the Consummation of this, is the Salvation of the other.
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Do but consider how much God hath done upon this account. Consider the many Promises, and pathetical Invitations God hath made to Sinners; Promises to receive them; Promises to enable them; Promises to reward them.
Do but Consider how much God hath done upon this account. Consider the many Promises, and pathetical Invitations God hath made to Sinners; Promises to receive them; Promises to enable them; Promises to reward them.
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How did our Saviour mourn over Jerusalem? How did God by the Prophets every where complain, upon Man's Remissness? 2 dly. Considering there is so much Reason for it on Man's part;
How did our Saviour mourn over Jerusalem? How did God by the prophets every where complain, upon Man's Remissness? 2 dly. Considering there is so much Reason for it on Man's part;
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that it is not only just, and fit in it self; but Good for us.
that it is not only just, and fit in it self; but Good for us.
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It is just and fit, to repent: for can any one think that it is reasonable, by an after-Act, to justifie an Act of Arrogance? If he doth not; he must repent:
It is just and fit, to Repent: for can any one think that it is reasonable, by an after-Act, to justify an Act of Arrogance? If he does not; he must Repent:
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for whosoever commits a Sin, and doth not repent of it, he lives to justifie it.
for whosoever commits a since, and does not Repent of it, he lives to justify it.
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— Repentance is good for us; for without it, we are self-condemn'd, and in an Incapacity of Happiness.
— Repentance is good for us; for without it, we Are self-condemned, and in an Incapacity of Happiness.
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Self-condemnation I take to be the very Life of Hell:
Self-condemnation I take to be the very Life of Hell:
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and a Man must be self-condemn'd, unless he repent, after the committing of Sin. — Repentance doth ease a Man's Mind.
and a Man must be self-condemned, unless he Repent, After the committing of Sin. — Repentance does ease a Man's Mind.
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He that doth repent would make Satisfaction, and doth recal it, what he can.
He that does Repent would make Satisfaction, and does Recall it, what he can.
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It is not possible for a Man to be made happy, by putting him into a Happy Place, unless he be in a Good State. A Man is not happy in the State wherein he is not qualified.
It is not possible for a Man to be made happy, by putting him into a Happy Place, unless he be in a Good State. A Man is not happy in the State wherein he is not qualified.
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We are not capable of Happiness, unless we be restored to Innocency by Repentance.
We Are not capable of Happiness, unless we be restored to Innocency by Repentance.
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The Gospel is the Restitution of us to the State of our Creation, to the use of our Principles, to our healthful Constitution,
The Gospel is the Restitution of us to the State of our Creation, to the use of our Principles, to our healthful Constitution,
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and to Acts con-natural to us: and, under the Grace of God, is not only possible;
and to Acts connatural to us: and, under the Grace of God, is not only possible;
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but a thing of easie and fair Performance: For tho' without God, we are unsufficient to do anything;
but a thing of easy and fair Performance: For though without God, we Are unsufficient to do anything;
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yet through the Grace of God, we are enabled to do all things that the Gospel requires.
yet through the Grace of God, we Are enabled to do all things that the Gospel requires.
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In this way, the Mind of Man may have Assurance and Satisfaction.
In this Way, the Mind of Man may have Assurance and Satisfaction.
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It is a compassionable Case for him that is Supream and Sovereign, to pitty an unavoidable Necessity and Misery,
It is a compassionable Case for him that is Supreme and Sovereign, to pity an unavoidable Necessity and Misery,
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and to pardon so far as the Case is compassionate. Now we are in the hands of him that is Primarily and Originally Good:
and to pardon so Far as the Case is compassionate. Now we Are in the hands of him that is Primarily and Originally Good:
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And he will certainly commiserate every Case, so far as it is compassionable. Now the Case of a Sinner is compassionable, if he be penitent;
And he will Certainly commiserate every Case, so Far as it is compassionable. Now the Case of a Sinner is compassionable, if he be penitent;
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because he was never better than finite and fallible.
Because he was never better than finite and fallible.
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Nothing is more credible than that the first and chiefest Goodness will save to the utmost Extent of Disposition in the Subject.
Nothing is more credible than that the First and chiefest goodness will save to the utmost Extent of Disposition in the Subject.
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On the other side, consider we God as the first and chiefest Goodness; it is worthy of him, and in it self good, that Evil be controuled.
On the other side, Consider we God as the First and chiefest goodness; it is worthy of him, and in it self good, that Evil be controlled.
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Therefore I cannot conceive, but that the Goodness of God must engage him to punish obstinate Sinners.
Therefore I cannot conceive, but that the goodness of God must engage him to Punish obstinate Sinners.
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Parents think it becoming, to punish an obstinate Child.
Parents think it becoming, to Punish an obstinate Child.
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— Consider we him also in a Relative Capacity, as he is the Governour of the World:
— Consider we him also in a Relative Capacity, as he is the Governor of the World:
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He is engaged to maintain Order, so it is not comely in God to pass over Contumacy in Sin, without challenging or controuling.
He is engaged to maintain Order, so it is not comely in God to pass over Contumacy in since, without challenging or controlling.
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So that as I do easily see, that the Case of a Sinner that is penitent, is compassionable:
So that as I do Easily see, that the Case of a Sinner that is penitent, is compassionable:
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So on the other side, I cannot conceive that a contumacious impenitent Sinner can be pardon'd:
So on the other side, I cannot conceive that a contumacious impenitent Sinner can be pardoned:
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Since it is in it self good, and also worthy God (either consider'd absolutely in himself, as the first and chiefest Good;
Since it is in it self good, and also worthy God (either considered absolutely in himself, as the First and chiefest Good;
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or relatively, as the Governour of the World) to controul and challenge wilful and pertinacious Transgressors.
or relatively, as the Governor of the World) to control and challenge wilful and pertinacious Transgressors.
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Consider we, the Unreasonableness of Sin in Three Particulars. 1 st, In Acts of Impiety against God.
Consider we, the Unreasonableness of since in Three Particulars. 1 Saint, In Acts of Impiety against God.
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Can any Reason be imagined for these? For, God being the Original of Man's Being; the Center of his Soul;
Can any Reason be imagined for these? For, God being the Original of Man's Being; the Centre of his Soul;
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his ultimate End, and every Way well deserving of him;
his ultimate End, and every Way well deserving of him;
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Can any give a Reason why any Man should be rebellious against him? Is there any Temptation to sober Reason unto Impiety? What can be alledged to induce Men to affront and offer Contempt to God? 2 dly, What can be alledged for Intemperance;
Can any give a Reason why any Man should be rebellious against him? Is there any Temptation to Sobrium Reason unto Impiety? What can be alleged to induce Men to affront and offer Contempt to God? 2 dly, What can be alleged for Intemperance;
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since Nature is content with very few Things? Why should any one over-do in this kind? A Man is better in Health and Strength, if he be temperate.
since Nature is content with very few Things? Why should any one overdo in this kind? A Man is better in Health and Strength, if he be temperate.
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We enjoy our selves more in a sober and temperate Use of our selves.
We enjoy our selves more in a Sobrium and temperate Use of our selves.
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What Aches, Diseases, Pains, and Sicknesses doth a Man bring upon himself, if he be intemperate? How many of these are founded in Excess? 3 dly, Sins of Unrighteousness, — whosoever doth an unrighteous Act, he doth justifie all the Villanies in the World, even Highway-men and Robbers:
What Aches, Diseases, Pains, and Sicknesses does a Man bring upon himself, if he be intemperate? How many of these Are founded in Excess? 3 dly, Sins of Unrighteousness, — whosoever does an unrighteous Act, he does justify all the Villainies in the World, even Highwaymen and Robbers:
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For it is the same thing: You are Sinners in the same kind; for all is Unrighteousness;
For it is the same thing: You Are Sinners in the same kind; for all is Unrighteousness;
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there is difference only in degree. One may offend more in Humane Laws: But the Offence is the same in righteous Laws.
there is difference only in degree. One may offend more in Humane Laws: But the Offence is the same in righteous Laws.
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— Besides, what Confidence can we our selves have in respect of others? For no Man will think better of others than of himself.
— Beside, what Confidence can we our selves have in respect of Others? For no Man will think better of Others than of himself.
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He that is guilty of Unrighteousness, cannot but be jealous, and think the same of others.
He that is guilty of Unrighteousness, cannot but be jealous, and think the same of Others.
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So that he can have no Confidence in others. Thus you see the Unreasonableness of Sin. Yet because of ill Use, Custom, and Practice;
So that he can have no Confidence in Others. Thus you see the Unreasonableness of Sin. Yet Because of ill Use, Custom, and Practice;
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Difficulty is pretended, * and it is thought hard, to be vertuous.
Difficulty is pretended, * and it is Thought hard, to be virtuous.
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Do not Beasts observe the Rules of their Nature? — That which Religion requires, is to find out the Reason of Things, and to comply with it;
Do not Beasts observe the Rules of their Nature? — That which Religion requires, is to find out the Reason of Things, and to comply with it;
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to move according to the Dictates of Reason; and to observe the Order of the End;
to move according to the Dictates of Reason; and to observe the Order of the End;
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to avoid such things as will do us harm; in short, to live according to the Difference of Good and Evil;
to avoid such things as will do us harm; in short, to live according to the Difference of Good and Evil;
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to do the one, and to avoid the other: Which are not positive and arbitrary Impositions;
to do the one, and to avoid the other: Which Are not positive and arbitrary Impositions;
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but they arise from Conveniences, and from Inconveniences of our Natures, States, and Relations.
but they arise from Conveniences, and from Inconveniences of our Nature's, States, and Relations.
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So that the Sinner is a Person of violent Practice, and one who doth unnatural Acts. And an Impenitent is one of a senceless and stupid Mind.
So that the Sinner is a Person of violent Practice, and one who does unnatural Acts. And an Impenitent is one of a senseless and stupid Mind.
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The Things that are the Bane of Mankind, and that do alienate us from God, are Sensuality, Worldly-mindedness, and Wickedness. The two former of these do sink the Creation of God below it self;
The Things that Are the Bane of Mankind, and that do alienate us from God, Are Sensuality, Worldly-mindedness, and Wickedness. The two former of these do sink the Creation of God below it self;
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so that it doth not continue the same that God made it. A Man, by these, is render'd utterly unfit for Converse and Communication with God.
so that it does not continue the same that God made it. A Man, by these, is rendered utterly unfit for Converse and Communication with God.
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For, by these, he sinks himself below his Kind, and makes himself equal to the Beast that perishes.
For, by these, he sinks himself below his Kind, and makes himself equal to the Beast that Perishes.
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And by the latter (* viz. Wickedness) Man passeth into a clean contrary Nature, becomes an Enemy to God,
And by the latter (* viz. Wickedness) Man passes into a clean contrary Nature, becomes an Enemy to God,
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and makes God an Enemy to him.
and makes God an Enemy to him.
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Against Sensuality and Worldliness, I propose for Remedy, the Application of the Principles of Reason and Vertue,
Against Sensuality and Worldliness, I propose for Remedy, the Application of the Principles of Reason and Virtue,
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and the applying of our highest Faculties to their End and Object.
and the applying of our highest Faculties to their End and Object.
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For while the Mind is employ'd in Heavenly Meditation, or in extracting Spiritual Notions from material Things;
For while the Mind is employed in Heavenly Meditation, or in extracting Spiritual Notions from material Things;
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it is employ'd worthy of Intelectual Nature: And our proper Business is to be thus employ'd:
it is employed worthy of Intellectual Nature: And our proper Business is to be thus employed:
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By which the Concerns of the Body will be either laid aside, or moderately engaged in, and regarded.
By which the Concerns of the Body will be either laid aside, or moderately engaged in, and regarded.
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Whereas this Power of our Souls is, as it were, lost, where Men use themselves as if they had no Spirits, but were altogether Body;
Whereas this Power of our Souls is, as it were, lost, where Men use themselves as if they had no Spirits, but were altogether Body;
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or as if the Body were the principal or governing Part. And in such a Condition are they, who cannot understand what we mean when we bid them lift up their Hearts to God.
or as if the Body were the principal or governing Part. And in such a Condition Are they, who cannot understand what we mean when we bid them lift up their Hearts to God.
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For the Candle of God's lighting within them, whereby they are qualified to find God out in his Works,
For the Candle of God's lighting within them, whereby they Are qualified to find God out in his Works,
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and to follow him in his Ways, either it burns so dim, that they cannot see by it,
and to follow him in his Ways, either it burns so dim, that they cannot see by it,
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or it is quite put out.
or it is quite put out.
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For it is found by Experience, that the Malignity of the Heart doth blind the Understanding:
For it is found by Experience, that the Malignity of the Heart does blind the Understanding:
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And true Wisdom will never abide in a malicious and wicked Soul. — There are indeed Souls that are * so active and so well acquainted with Heavenly Meditation;
And true Wisdom will never abide in a malicious and wicked Soul. — There Are indeed Souls that Are * so active and so well acquainted with Heavenly Meditation;
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that they very well know what is the Food of Souls; and have the fore-taste of the Delight and Pleasure of the other World.
that they very well know what is the Food of Souls; and have the foretaste of the Delight and Pleasure of the other World.
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And certainly, these Men have the greatest Satisfaction in their Lives of any other Persons.
And Certainly, these Men have the greatest Satisfaction in their Lives of any other Persons.
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For there is more of Satisfaction in Meditation, in Reading, in Conference about Divine Things, in Application to God by Prayer,
For there is more of Satisfaction in Meditation, in Reading, in Conference about Divine Things, in Application to God by Prayer,
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and other holy Exercises, than in any bodily Pleasure whatsoever. For all bodily Exercise comes off with disquiet of Spirit:
and other holy Exercises, than in any bodily Pleasure whatsoever. For all bodily Exercise comes off with disquiet of Spirit:
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Whereas in the other Way there is Refreshment every Moment: There is new Acquisition:
Whereas in the other Way there is Refreshment every Moment: There is new Acquisition:
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For if there be any thing like Infinite in the Creation under God, it is in Invention, and the Power of Thinking.
For if there be any thing like Infinite in the Creation under God, it is in Invention, and the Power of Thinking.
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This is the Advantage of Intelectual Exercise, above Bodily Exercise. The one works inwardly; is still on the getting hand; and is still in use;
This is the Advantage of Intellectual Exercise, above Bodily Exercise. The one works inwardly; is still on the getting hand; and is still in use;
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for what this Man gets, he hath still in store;
for what this Man gets, he hath still in store;
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and that which is got in this way of Intelectual Employment, will still improve by Use;
and that which is god in this Way of Intellectual Employment, will still improve by Use;
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and what we get, we always keep; for Knowledge is no burden: Whereas in things of the Body, Use, and Want: Spend, and be ever after without.
and what we get, we always keep; for Knowledge is no burden: Whereas in things of the Body, Use, and Want: Spend, and be ever After without.
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But it is no wonder, that they who never acquainted themselves with retiring from the World, know not what these Things mean:
But it is no wonder, that they who never acquainted themselves with retiring from the World, know not what these Things mean:
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Who mind only Worldly Things, and know no more than what belongs to the Animal Life.
Who mind only Worldly Things, and know no more than what belongs to the Animal Life.
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But, on the other side, if a Man make Application to God; he acts with all his Might;
But, on the other side, if a Man make Application to God; he acts with all his Might;
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he recollects himself, and gathers himself into himself, that he may receive from God, what God hath to communicate.
he recollects himself, and gathers himself into himself, that he may receive from God, what God hath to communicate.
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And the Things that God hath and doth offer, are so great, and glorious, that our narrow Vessels had need be wholly emptied to make room for them.
And the Things that God hath and does offer, Are so great, and glorious, that our narrow Vessels had need be wholly emptied to make room for them.
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Therefore the Minds Substraction from the World is necessary, by way of Preparation and holy Meditation, to beget in us such a Disposition, by which we may receive from God.
Therefore the Minds Substraction from the World is necessary, by Way of Preparation and holy Meditation, to beget in us such a Disposition, by which we may receive from God.
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A Man that can enjoy himself alone, by Consideration, and exercising his Faculties, may run through, as it were, all times:
A Man that can enjoy himself alone, by Consideration, and exercising his Faculties, may run through, as it were, all times:
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For a Man may live before he lives, and after, in this way: He may, by Reading, acquaint himself with what was in former Times;
For a Man may live before he lives, and After, in this Way: He may, by Reading, acquaint himself with what was in former Times;
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and by what Things are, he may guess what are to come.
and by what Things Are, he may guess what Are to come.
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If he reflect upon Things past, and view Things that are present, and take a Prospect of Things to come,
If he reflect upon Things past, and view Things that Are present, and take a Prospect of Things to come,
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as the Effect of Causes that are in being; in this way Rational Faculties have sufficient Employment:
as the Effect of Causes that Are in being; in this Way Rational Faculties have sufficient Employment:
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Whereas they that are always drudging in the Affairs of the World, and never enjoy themselves alone;
Whereas they that Are always drudging in the Affairs of the World, and never enjoy themselves alone;
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will find little Satisfaction in these Things.
will find little Satisfaction in these Things.
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It is the proper Work of Reason in Man, to find God out in his Works,
It is the proper Work of Reason in Man, to find God out in his Works,
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and to follow him in his Ways.
and to follow him in his Ways.
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It is the proper Employment of our intelectual Faculties, to be conversant about God, to conceive aright of him;
It is the proper Employment of our intellectual Faculties, to be conversant about God, to conceive aright of him;
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and then to resemble and imitate him. Religion is an Obligation upon us to God. The first Motion of Religion is to understand what is true of God:
and then to resemble and imitate him. Religion is an Obligation upon us to God. The First Motion of Religion is to understand what is true of God:
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And the second is to express it in our Lives, and to copy it out in our Works. The Former is our Wisdom:
And the second is to express it in our Lives, and to copy it out in our Works. The Former is our Wisdom:
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And the Latter is our Goodness. In these Two consist the Health and Pulchritude of our Minds.
And the Latter is our goodness. In these Two consist the Health and Pulchritude of our Minds.
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For Health to the Body, is not more, than Vertue is to the Mind.
For Health to the Body, is not more, than Virtue is to the Mind.
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A deprav'd and vicious Mind is as really the Sickness and Deformity thereof, as any foul and loathsome Disease is to the Body.
A depraved and vicious Mind is as really the Sickness and Deformity thereof, as any foul and loathsome Disease is to the Body.
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And as really as these tend to the Death and Dissolution of the Soul and Body;
And as really as these tend to the Death and Dissolution of the Soul and Body;
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so the Vices of the Mind tend to the Separation of God and the Soul.
so the Vices of the Mind tend to the Separation of God and the Soul.
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What is short and inferior to Converse with God, doth require a Recess from Worldly Business and Employment.
What is short and inferior to Converse with God, does require a Recess from Worldly Business and Employment.
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A Man can hardly compose an ordinary Poem without this.
A Man can hardly compose an ordinary Poem without this.
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But for the noblest Employment receiving from God, and making Acknowledgment to him, is a Man fit for this, in the Hurry of Business,
But for the Noblest Employment receiving from God, and making Acknowledgment to him, is a Man fit for this, in the Hurry of Business,
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and Confusion of Things? It is also observed, that this Life of Privacy, and Retirement, is either the best, or the worst Life:
and Confusion of Things? It is also observed, that this Life of Privacy, and Retirement, is either the best, or the worst Life:
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For, in it, we do as God doth; or we imitate the Devil.
For, in it, we do as God does; or we imitate the devil.
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He who can be alone to his own Content, in Measure and Degree, is as God is:
He who can be alone to his own Content, in Measure and Degree, is as God is:
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For what other Employment had God from Eternity, but satisfying himself in his own Goodness? But as * this may be * the best; so it may be the worst Life:
For what other Employment had God from Eternity, but satisfying himself in his own goodness? But as * this may be * the best; so it may be the worst Life:
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For a Man may be employ'd in contriving Mischief as the Devil is, whose Work is said to be to bring Men into Condemnation.
For a Man may be employed in contriving Mischief as the devil is, whose Work is said to be to bring Men into Condemnation.
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If therefore * we are alone to ill Purposes and Designs; then, Solitariness and Retirement do make the worst Life.
If Therefore * we Are alone to ill Purposes and Designs; then, Solitariness and Retirement do make the worst Life.
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* But if * Man be retired and alone, and not intelectually employ'd; then through Stupidity and Dulness, he sinks down into the State of a Beast.
* But if * Man be retired and alone, and not intelectually employed; then through Stupidity and Dullness, he sinks down into the State of a Beast.
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For take it for a certain Truth; to be Well, and Unactive, do not consist together.
For take it for a certain Truth; to be Well, and Unactive, do not consist together.
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No Man is well without Action; nothing is more irksome than Idleness. A Man must use his Faculties, and put himself upon Action.
No Man is well without Actium; nothing is more irksome than Idleness. A Man must use his Faculties, and put himself upon Actium.
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Therefore, if he be alone, and unactive; he cannot be well. In all honest Labour there is Satisfaction:
Therefore, if he be alone, and unactive; he cannot be well. In all honest Labour there is Satisfaction:
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Whereas Sluggishness and Neglect are unaccountable, and unsatisfactory. The Mind diverted from God, wanders in Darkness and Confusion:
Whereas Sluggishness and Neglect Are unaccountable, and unsatisfactory. The Mind diverted from God, wanders in Darkness and Confusion:
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But being directed to him, soon finds its way, and doth receive from him in a way that is abstracted from the Noise of the World,
But being directed to him, soon finds its Way, and does receive from him in a Way that is abstracted from the Noise of the World,
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and withdrawn from the Call of the Body;
and withdrawn from the Call of the Body;
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having shut the Doors of our Sences, to recommend our selves to the Divine Life, which readily enters into the Eye of the Mind that is prepar'd to receive it.
having shut the Doors of our Senses, to recommend our selves to the Divine Life, which readily enters into the Eye of the Mind that is prepared to receive it.
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For there is Light enough of God in the World, if the Eye of our Minds were but fitted to receive it, and let it in.
For there is Light enough of God in the World, if the Eye of our Minds were but fitted to receive it, and let it in.
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It is the Incapacity of the Subject, where God is not; for nothing in the World is more knowable than God.
It is the Incapacity of the Subject, where God is not; for nothing in the World is more knowable than God.
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God only is absent to them that are indisposed, and disaffected:
God only is absent to them that Are indisposed, and disaffected:
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For a Man cannot open his Eye, nor lend his Ear, but every thing will declare more or less of God.
For a Man cannot open his Eye, nor lend his Ear, but every thing will declare more or less of God.
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It is our Fault that we are estranged from him: For God doth not withdraw himself from us, unless we first leave him:
It is our Fault that we Are estranged from him: For God does not withdraw himself from us, unless we First leave him:
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The Distance is occasioned through our unnatural Use of our selves.
The Distance is occasioned through our unnatural Use of our selves.
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They who live the Life of Sence, are apt to be beaten off from all regard to God, by those Occurrences that discompose their Minds.
They who live the Life of Sense, Are apt to be beaten off from all regard to God, by those Occurrences that discompose their Minds.
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* But they who are separated from Body, who sit loose to Earthly Things * which obstruct the Mind, do easily receive the Divine Light.
* But they who Are separated from Body, who fit lose to Earthly Things * which obstruct the Mind, do Easily receive the Divine Light.
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Whereas those that are in Prison in gross Bodies, need the Fire of Divine Affection to quicken them.
Whereas those that Are in Prison in gross Bodies, need the Fire of Divine Affection to quicken them.
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And this I understand in the Language of the Scripture, to be Baptizing with Fire, when Divine Affection burns up all contrary Principles in the Soul,
And this I understand in the Language of the Scripture, to be Baptizing with Fire, when Divine Affection burns up all contrary Principles in the Soul,
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and brings the Soul into a Likeness and Similitude to God.
and brings the Soul into a Likeness and Similitude to God.
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For, the Divine Light received into the Mind, doth first irradiate and clear the Mind from its gross and thick Darkness, whereby it was unexercised and unemploy'd about God:
For, the Divine Light received into the Mind, does First irradiate and clear the Mind from its gross and thick Darkness, whereby it was unexercised and unemployed about God:
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And this is the first Work; Mental Illumination; raising right Notions of God, and Things in our Minds;
And this is the First Work; Mental Illumination; raising right Notions of God, and Things in our Minds;
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scattering * the Mists of Darkness. * Yet Light alone works not a Change: But there must be Holy Affection. Knowledge is the first step to Vertue:scattering * the Mists of Darkness. * Yet Light alone works not a Change: But there must be Holy Affection. Knowledge is the First step to Virtue:
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But Goodness * is not but by Delight and Choice.
But goodness * is not but by Delight and Choice.
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It is a mighty unequal and unaccountable Distribution of Time, for a Man to lay out himself for his Body;
It is a mighty unequal and unaccountable Distribution of Time, for a Man to lay out himself for his Body;
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and to neglect his Mind, to feed the Beast (for so the Body * is, in respect of the Mind:
and to neglect his Mind, to feed the Beast (for so the Body * is, in respect of the Mind:
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* It is but the Beast that carries the Soul:) And this for these Reasons:
* It is but the Beast that carries the Soul:) And this for these Reasons:
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Because the Mind is so much annoyed and disturbed by Body:
Because the Mind is so much annoyed and disturbed by Body:
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I speak not now of the Body, as sinning and distemper'd: But in ordinary Cases, take the Body in all its Advantages;
I speak not now of the Body, as sinning and distempered: But in ordinary Cases, take the Body in all its Advantages;
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'tis an Incumbrance to the Mind: For when the Mind raiseth it self to Contemplation of immaterial Things;
it's an Encumbrance to the Mind: For when the Mind Raiseth it self to Contemplation of immaterial Things;
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the Imagination doth suggest the Management of Corporeal; which are Things of an inferior Nature. Bodily Sence reacheth but a little way, whether by the Eye, or by the Ear, or any other Sence.
the Imagination does suggest the Management of Corporeal; which Are Things of an inferior Nature. Bodily Sense reaches but a little Way, whither by the Eye, or by the Ear, or any other Sense.
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That which is equal, just, * and fit; * that wherein we are most concerned, in Point of Goodness, Wisdom, and Happiness;
That which is equal, just, * and fit; * that wherein we Are most concerned, in Point of goodness, Wisdom, and Happiness;
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these are all imperceptible Notions to every Thing of Body. What is Fit, what is Just, what is Equal, what is Good and Excellent, what is Reasonable;
these Are all imperceptible Notions to every Thing of Body. What is Fit, what is Just, what is Equal, what is Good and Excellent, what is Reasonable;
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of these no bodily Sence doth judge.
of these no bodily Sense does judge.
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And, yet, these are the Things that we are most concern'd in, upon account of our Happiness.
And, yet, these Are the Things that we Are most concerned in, upon account of our Happiness.
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A Mind subdued and subordinate to God, in all its Actions and Motions, is as the fublunary Bodies here below, which are subject to the heavenly Bodies above;
A Mind subdued and subordinate to God, in all its Actions and Motions, is as the fublunary Bodies Here below, which Are Subject to the heavenly Bodies above;
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as Wax under the Seal, or Clay in the Potter's Hand.
as Wax under the Seal, or Clay in the Potter's Hand.
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The Motion is a great deal more noble and generous, because it is in a higher Order, by Illumination and Conviction; by Perswasion, and mental Satisfaction:
The Motion is a great deal more noble and generous, Because it is in a higher Order, by Illumination and Conviction; by Persuasion, and mental Satisfaction:
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But it is not less effectual to * its Intent and Purpose. Religion puts the Soul in a right Posture towards God:
But it is not less effectual to * its Intent and Purpose. Religion puts the Soul in a right Posture towards God:
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For we are thereby renew'd in the Spirit of our Minds. The Soul of Man to God is as the Flower of the Sun: It opens at its approach; and shuts when it withdraws.
For we Are thereby renewed in the Spirit of our Minds. The Soul of Man to God is as the Flower of the Sun: It Opens At its approach; and shuts when it withdraws.
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Religion in the Mind, is as a Byas upon the Spirit, inclines it in all its Motions:
Religion in the Mind, is as a Bias upon the Spirit, inclines it in all its Motions:
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Tho' sometimes it be jogg'd, and interrupted; yet it comes to it self. It is a Rule within;
Though sometime it be jogged, and interrupted; yet it comes to it self. It is a Rule within;
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a Law written in Man's Heart. It is the Government of his Spirit. We say, Men shew their Spirit, by their Carriage, Behaviour and Words: And it is true.
a Law written in Man's Heart. It is the Government of his Spirit. We say, Men show their Spirit, by their Carriage, Behaviour and Words: And it is true.
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The good Man is an Instrument in Tune: Excite a good Man, give him an Occasion;
The good Man is an Instrument in Tune: Excite a good Man, give him an Occasion;
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you shall have from him savoury Speeches out of his Mouth, and good Actions in his Life.
you shall have from him savoury Speeches out of his Mouth, and good Actions in his Life.
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Religion contains and comprehends in it all good Qualities and Dispositions of Mind.
Religion contains and comprehends in it all good Qualities and Dispositions of Mind.
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It doth take in, all the Vertues that Humane Nature is capable of, which are the Qualifications and Ornaments thereof,
It does take in, all the Virtues that Humane Nature is capable of, which Are the Qualifications and Ornament thereof,
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and which are the Mind's Instruments for good Actions. Religion is rational, accountable, and intelligible.
and which Are the Mind's Instruments for good Actions. Religion is rational, accountable, and intelligible.
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The Difference is not more sensible between a Man that is weak and strong, a Man that is sick and in health, * than between a Man that is truly Religious, and one falsly so.
The Difference is not more sensible between a Man that is weak and strong, a Man that is sick and in health, * than between a Man that is truly Religious, and one falsely so.
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You may observe it, if you put them upon Action.
You may observe it, if you put them upon Actium.
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So, a Man that is truly Religious, if you put him in Motion, he will acquit and approve himself so:
So, a Man that is truly Religious, if you put him in Motion, he will acquit and approve himself so:
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If he be false in his Religion, you will see it by his Failing and Miscarriage of Life.
If he be false in his Religion, you will see it by his Failing and Miscarriage of Life.
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Such is the Christian Religion, in respect of the Nature and Quality of it, all the Principles of it, all the Exercises and Performances that it puts Men upon;
Such is the Christian Religion, in respect of the Nature and Quality of it, all the Principles of it, all the Exercises and Performances that it puts Men upon;
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it is so Sovereign to our Natures; so satisfactory to the Reason of our Minds; so quieting unto, and of such Security against the Molestations of our Consciences;
it is so Sovereign to our Nature's; so satisfactory to the Reason of our Minds; so quieting unto, and of such Security against the Molestations of our Consciences;
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so Sanatory, so full for our Recovery:
so Sanatory, so full for our Recovery:
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that none who knows, or doth seriously consider, would chuse to have his Obligation to Religion either released, cancell'd, or discharged. To conclude;
that none who knows, or does seriously Consider, would choose to have his Obligation to Religion either released, canceled, or discharged. To conclude;
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How unexcusable, how unaccountable are they who have turn'd the Doctrine of the Gospel, or the Grace of God into Lasciviousness;
How unexcusable, how unaccountable Are they who have turned the Doctrine of the Gospel, or the Grace of God into Lasciviousness;
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and to use St. Paul 's Phrase, have made void the Law through Faith. He represents it as the most sad Miscarriage, to disoblige a Man in Morals;
and to use Saint Paul is Phrase, have made void the Law through Faith. He represents it as the most sad Miscarriage, to disoblige a Man in Morals;
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to set a Man at liberty * as to those things that are reasonable and necessary.
to Set a Man At liberty * as to those things that Are reasonable and necessary.
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For the Law of God's Creation is no way damnified, but restor'd, and secured, by the Doctrine of the Gospel.
For the Law of God's Creation is no Way damnified, but restored, and secured, by the Doctrine of the Gospel.
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Yet these excuse themselves from strict Morality, and Conscientious Living; which the better sort of Heathens thought themselves obliged unto.
Yet these excuse themselves from strict Morality, and Conscientious Living; which the better sort of heathens Thought themselves obliged unto.
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— We prejudice our selves miserably by Mistakes.
— We prejudice our selves miserably by Mistakes.
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Some think that the Hellish State is the Product of Omnipotency, and Soveraignty, the Effect of God's Power;
some think that the Hellish State is the Product of Omnipotency, and Sovereignty, the Effect of God's Power;
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and they think of God, that he useth his Greatures as he will; giving no account of any of his Matters, to Principles of Reason, and Righteousness.
and they think of God, that he uses his Creatures as he will; giving no account of any of his Matters, to Principles of Reason, and Righteousness.
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But certainly the Ways of God are most accountable of any thing, to Rules of Righteousness.
But Certainly the Ways of God Are most accountable of any thing, to Rules of Righteousness.
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These are injurious Apprehensions of God, and dishonourable to him; and are discaimed by him every where in Scripture;
These Are injurious Apprehensions of God, and dishonourable to him; and Are discaimed by him every where in Scripture;
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and God owns no such Power;
and God owns no such Power;
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neither doth he look upon it as a Priviledge; nor doth he cloath himself with such a Prerogative.
neither does he look upon it as a Privilege; nor does he cloth himself with such a Prerogative.
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— Here is the Truth of the Case: Misery doth arise out of our selves: and Misery and Iniquity have the same Foundation.
— Here is the Truth of the Case: Misery does arise out of our selves: and Misery and Iniquity have the same Foundation.
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Hell (for the main of it) is our Guiltiness and Conscience of it: So that a Sinner is in a self-condemned State, without Relief.
Hell (for the main of it) is our Guiltiness and Conscience of it: So that a Sinner is in a self-condemned State, without Relief.
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— These two are the Ingredients of the Hellish State; Self-condemnation from the Guilt of a Man's Conscience, that is not removed by Repentance:
— These two Are the Ingredients of the Hellish State; Self-condemnation from the Gilded of a Man's Conscience, that is not removed by Repentance:
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and God's Refusal, upon a righteous Cause, because the Sinner would not come within the Latitude of a Compassionate Case.
and God's Refusal, upon a righteous Cause, Because the Sinner would not come within the Latitude of a Compassionate Case.
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SERMON III. ROMANS I. 18. For the Wrath of God is revealed from Heaven against all Ungodliness,
SERMON III. ROMAN I. 18. For the Wrath of God is revealed from Heaven against all Ungodliness,
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and Unrighteousness of Men, who hold the Truth in Unrighteousness.
and Unrighteousness of Men, who hold the Truth in Unrighteousness.
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TO proceed to the Declaration of this great and horrid Sin, which gives God that high Offence; alienates us from him; exposes us to his Displeasure;
TO proceed to the Declaration of this great and horrid since, which gives God that high Offence; alienates us from him; exposes us to his Displeasure;
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* and against which he doth thus declare;
* and against which he does thus declare;
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This holding Truth in Unrighteousness; it doth admit of several degrees. 1 st. Where Knowledge doth not go forth into Act:
This holding Truth in Unrighteousness; it does admit of several Degrees. 1 Saint. Where Knowledge does not go forth into Act:
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Where * it doth not attain the Effect of Goodness. For, bare Knowledge doth not sanctifie.
Where * it does not attain the Effect of goodness. For, bore Knowledge does not sanctify.
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No Man is renew'd by his Knowledge only. It is said of the degenerate Spirits, the Devils, that they know and tremble.
No Man is renewed by his Knowledge only. It is said of the degenerate Spirits, the Devils, that they know and tremble.
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The Effect is Fear, and Astonishment: because there is not the Product of Goodness. 2 dly. Not attaining due Growth.
The Effect is fear, and Astonishment: Because there is not the Product of goodness. 2 dly. Not attaining due Growth.
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For there will be Growth, where there is not Violence, or some ill Accident. Where Nature begins, it goes on, towards Perfection;
For there will be Growth, where there is not Violence, or Some ill Accident. Where Nature begins, it Goes on, towards Perfection;
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and it is in the State of Increase, till it come to the State of Consistency. Growth in Bulk or Maturity;
and it is in the State of Increase, till it come to the State of Consistency. Growth in Bulk or Maturity;
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as in Nature, so in Grace. The Apostle tells us of the Measure of the Stature of the Fulness of Christ.
as in Nature, so in Grace. The Apostle tells us of the Measure of the Stature of the Fullness of christ.
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3 dly. Eluding one's own Judgment. By an Evasion, unsound Distinction; pretending to Difference, when there is none; 3 dly. Eluding one's own Judgement. By an Evasion, unsound Distinction; pretending to Difference, when there is none;
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doing that under one notion, which a Man's own Judgment will not let him do, under another,
doing that under one notion, which a Man's own Judgement will not let him do, under Another,
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when the Case is much the same. — * Thus when things are under a disguise:
when the Case is much the same. — * Thus when things Are under a disguise:
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when Intemperance is called Good-fellowship; or when any Man is Conceited, or of a Turbulent Spirit in Religion, for him to please himself with a notion of Zeal for Truth. — We should be very careful and exact to observe the Difference of Moral Good and Evil. Herein we should be severe and impartial;
when Intemperance is called Good-fellowship; or when any Man is Conceited, or of a Turbulent Spirit in Religion, for him to please himself with a notion of Zeal for Truth. — We should be very careful and exact to observe the Difference of Moral Good and Evil. Herein we should be severe and impartial;
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not giving our selves leave to comply with our * own Humours; for, as to the great Notices of Reason and Nature;
not giving our selves leave to comply with our * own Humours; for, as to the great Notices of Reason and Nature;
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the Measures of Vertue and Vice; the Grand Instances of Morality; there can be no Allowance, no Variation;
the Measures of Virtue and Vice; the Grand Instances of Morality; there can be no Allowance, no Variation;
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because they are Matters unalterable, unchangeable, indispensible; Laws of themselves; without Sanction by Will; but by the Reason of the thing.
Because they Are Matters unalterable, unchangeable, indispensible; Laws of themselves; without Sanction by Will; but by the Reason of the thing.
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In the great Matters of Righteousness, there is no Variation; but in Positives and Institutes there is a Latitude of Sense, Interpretation, Time, and Observance.
In the great Matters of Righteousness, there is no Variation; but in Positives and Institutes there is a Latitude of Sense, Interpretation, Time, and Observance.
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Instistitutes were never intended to be in Compensation or Recompence for Failure in Morals: but for their better Security. 4 thly. Not following Truth fully:
Instistitutes were never intended to be in Compensation or Recompense for Failure in Morals: but for their better Security. 4 thly. Not following Truth Fully:
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but, as Herod. He heard John gladly, &c. Our Saviour doth mightily accuse the Pharises, because they did pick and chuse;
but, as Herod. He herd John gladly, etc. Our Saviour does mightily accuse the Pharisees, Because they did pick and choose;
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singling out one Precept, and in the Observance of that, being exact: and this, to make a Compensation for the rest: Zealous in one thing;
singling out one Precept, and in the Observance of that, being exact: and this, to make a Compensation for the rest: Zealous in one thing;
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loose in others: they are charg'd, therefore, with Hypocrisie. Not following Truth fully, is, when all Worldly things do not vail to Religion;
lose in Others: they Are charged, Therefore, with Hypocrisy. Not following Truth Fully, is, when all Worldly things do not Vail to Religion;
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but Worldly Conveniencies are unduly consider'd:
but Worldly Conveniences Are unduly considered:
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for Truth is so noble and generous a thing, that it will not submit to a Compremise with its opposite.
for Truth is so noble and generous a thing, that it will not submit to a Compremise with its opposite.
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5 thly. The high degree of Sin: To go against a Man's own Judgment and Conscience;
5 thly. The high degree of since: To go against a Man's own Judgement and Conscience;
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by violent and unnatural Practice, to contract Reprobacy of Mind, Seardness of Conscience, Hardness of Heart.
by violent and unnatural Practice, to contract Reprobacy of Mind, Seardness of Conscience, Hardness of Heart.
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This, Men will do, when Lust is strong and high.
This, Men will do, when Lust is strong and high.
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Persons of unsubdu'd and unmortified Affections, they are exposed to such horrid and unnatural use of themselves,
Persons of unsubdued and unmortified Affections, they Are exposed to such horrid and unnatural use of themselves,
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and so come to be prodigiously naught. For no Man is suddenly most desperately wicked: but no Man knows, when he is a going; how far he shall go.
and so come to be prodigiously nought. For no Man is suddenly most desperately wicked: but no Man knows, when he is a going; how Far he shall go.
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For the breaking in of Sin is as the Inundation of Water. — This by way of Explication.
For the breaking in of since is as the Inundation of Water. — This by Way of Explication.
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— Two Observations from these words, the Wrath of God is reveal'd:
— Two Observations from these words, the Wrath of God is revealed:
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(1.) Men have wrong and injurious Apprehensions of God. (2.) All those that are condemn'd for Sinners, are first self-condemn'd. For every one that in Scripture-Sense is a Sinner, is self-condemn'd. 1 st. The wrong Apprehensions that Men have of God that Sinners have no Warning;
(1.) Men have wrong and injurious Apprehensions of God. (2.) All those that Are condemned for Sinners, Are First self-condemned. For every one that in Scripture-sense is a Sinner, is self-condemned. 1 Saint. The wrong Apprehensions that Men have of God that Sinners have no Warning;
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that they are surprized by God's Judgments, and taken unawares. This is without all ground: since the Wrath of God is declared; that they Are surprised by God's Judgments, and taken unawares. This is without all ground: since the Wrath of God is declared;
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by his Word, and by his Works; besides the Sense of Mens Minds, the Guilt of their Consciences,
by his Word, and by his Works; beside the Sense of Men's Minds, the Gilded of their Consciences,
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and their own Heart misgiving them: for no Man is true to himself, if he be ill employ'd:
and their own Heart misgiving them: for no Man is true to himself, if he be ill employed:
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for he that is employ'd in an Evil Work, is always possess'd with Fear, and he is not certain that he shall be true to himself.
for he that is employed in an Evil Work, is always possessed with fear, and he is not certain that he shall be true to himself.
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Wherefore let the Declaration of God in Scripture be acknowledg'd as true; Thy Destruction is of thy self.
Wherefore let the Declaration of God in Scripture be acknowledged as true; Thy Destruction is of thy self.
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Why will ye die, O ye Sinners? Hos. 13. 9. Righteous art thou, O Lord, Ez. 18. 31 and true are all thy Judgments. Why will you die, Oh you Sinners? Hos. 13. 9. Righteous art thou, Oh Lord, Ezra 18. 31 and true Are all thy Judgments.
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For God, of his great Goodness and Compassion to Men, doth graciously begin: but we often find Men wilful, obstinate, and rebellious. For God, of his great goodness and Compassion to Men, does graciously begin: but we often find Men wilful, obstinate, and rebellious.
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God is ready to pursue his Good Beginning; and, if they answer his Call, further to carry them on:
God is ready to pursue his Good Beginning; and, if they answer his Call, further to carry them on:
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for you have an express Promise, To him that hath shall be given. All Grace is help;
for you have an express Promise, To him that hath shall be given. All Grace is help;
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and where God is, there is Strength. Therefore cannot any one say, his Miscarriage is of God. and where God is, there is Strength. Therefore cannot any one say, his Miscarriage is of God.
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It is not want on God's part: but failure on ours.
It is not want on God's part: but failure on ours.
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It is not that God fails in what is becoming him, in the relation he stands to us, as Creatures;
It is not that God fails in what is becoming him, in the Relation he Stands to us, as Creatures;
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but we are wanting to our selves.
but we Are wanting to our selves.
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What is all the Misery that befalls Sinners, in their most forlorn Condition, but the Fruit of their own Sins? Not any thing, that proceeds from God's Arbitrary Will and Power:
What is all the Misery that befalls Sinners, in their most forlorn Condition, but the Fruit of their own Sins? Not any thing, that proceeds from God's Arbitrary Will and Power:
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But they contract Guiltiness of Conscience, Impenitence of Mind, Hardness of Heart, and an Incapacity to act God-ward,
But they contract Guiltiness of Conscience, Impenitence of Mind, Hardness of Heart, and an Incapacity to act Godward,
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or to receive from God. 2 dly, The Scripture doth suppose, that ungodly Men are self-condemn'd. For this super-addition, Who hold the Truth in unrighteousness, is, as rendring an Account; not making a Distinction:
or to receive from God. 2 dly, The Scripture does suppose, that ungodly Men Are self-condemned. For this superaddition, Who hold the Truth in unrighteousness, is, as rendering an Account; not making a Distinction:
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As •endring an Account how it comes to pass, notwithstanding all God's Endeavours and Declarations, that Men continue ungodly Persons: The Reason is;
As •endring an Account how it comes to pass, notwithstanding all God's Endeavours and Declarations, that Men continue ungodly Persons: The Reason is;
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Because they offer Violence to Truth, go contrary to their Light, and neglect the Declarations of God: Because they offer Violence to Truth, go contrary to their Light, and neglect the Declarations of God:
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Not, as if it distinguish'd between ungodly and unrighteous Persons.
Not, as if it distinguished between ungodly and unrighteous Persons.
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— All that in any Scripture are branded for Sinners, they are Men that sin against their Knowledge, imprison the Truth of God, and hold it in Unrighteousness.
— All that in any Scripture Are branded for Sinners, they Are Men that sin against their Knowledge, imprison the Truth of God, and hold it in Unrighteousness.
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In the Language of Scripture, none are nominated Sinners, but such as now we are representing.
In the Language of Scripture, none Are nominated Sinners, but such as now we Are representing.
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The Scripture doth never fasten the Title or Denomination upon them that mean well, but are in something mistaken;
The Scripture does never fasten the Title or Denomination upon them that mean well, but Are in something mistaken;
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who now and then are under an Error, having Failings, Imperfections, and Shortnesses; that miscarry upon a violent Temptation, or sudden Surprizal.
who now and then Are under an Error, having Failings, Imperfections, and Shortnesses; that miscarry upon a violent Temptation, or sudden Surprisal.
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You never find these Men are call'd Sinners. Neither are the Infirmities of the Regenerate, call'd Sin: Tho' these are Sins that require God's Forgiveness,
You never find these Men Are called Sinners. Neither Are the Infirmities of the Regenerate, called since: Though these Are Sins that require God's Forgiveness,
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and are a true Cause for us to be Humble, and Modest, and to depend upon God:
and Are a true Cause for us to be Humble, and Modest, and to depend upon God:
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But they do not break our Peace with God;
But they do not break our Peace with God;
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neither do they havock Conscience, or denominate a Person a Sinner. The Scripture tells us, That those that are born of God do not commit Sin; that is, in this Sence;
neither do they havoc Conscience, or denominate a Person a Sinner. The Scripture tells us, That those that Are born of God do not commit since; that is, in this Sense;
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no one that is regenerate, doth pass into the contrary Nature: It is unnatural: They may have Shortnesses, Failings, Imperfections:
no one that is regenerate, does pass into the contrary Nature: It is unnatural: They may have Shortnesses, Failings, Imperfections:
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But voluntarily to consent to known Iniquity;
But voluntarily to consent to known Iniquity;
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or wilfully to controul the settled Laws of Heaven, of Piety to God, Justice to Men, and Sobriety to our selves; this is unnatural.
or wilfully to control the settled Laws of Heaven, of Piety to God, justice to Men, and Sobriety to our selves; this is unnatural.
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These Persons have the Guilt of evil Practice lying upon their Minds. They have their own internal Sence reproving them, challenging them, condemning them.
These Persons have the Gilded of evil Practice lying upon their Minds. They have their own internal Sense reproving them, challenging them, condemning them.
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For the Cause of all Creatures Misery is rational, and accountable; and Men do dishonour God,
For the Cause of all Creatures Misery is rational, and accountable; and Men do dishonour God,
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and misrepresent him, when they say that any Creature falls into Misery by the Use of God's Sovereignty:
and misrepresent him, when they say that any Creature falls into Misery by the Use of God's Sovereignty:
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It doth really arise from within us: And there is no Danger in respect of God, (notwithstanding his great Priviledge,) if Men be innocent, and not self-condemn'd.
It does really arise from within us: And there is no Danger in respect of God, (notwithstanding his great Privilege,) if Men be innocent, and not self-condemned.
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— Misery and Harm do not proceed from abroad; but do arise from within. If Omnipotence it self should load me with all Burthens;
— Misery and Harm do not proceed from abroad; but do arise from within. If Omnipotence it self should load me with all Burdens;
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If I am innocent within, I shall be able to bear it:
If I am innocent within, I shall be able to bear it:
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But if I am guilty, I have a Wound within; and have nothing within me true to my self.
But if I am guilty, I have a Wound within; and have nothing within me true to my self.
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— All Misery arises out of our selves. It is a most gross Mistake;
— All Misery arises out of our selves. It is a most gross Mistake;
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and Men are of dull and stupid Spirits, who think that that State which we call Hell, is an incommodious place, only;
and Men Are of dull and stupid Spirits, who think that that State which we call Hell, is an incommodious place, only;
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and that God, by his Sovereignty, throws Men therein. For Hell arises out of a Man's self:
and that God, by his Sovereignty, throws Men therein. For Hell arises out of a Man's self:
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And Hell's Fewel is the Guilt of a Man's Conscience. And it is impossible that any should be so miserable as Hell makes a Man,
And Hell's Fuel is the Gilded of a Man's Conscience. And it is impossible that any should be so miserable as Hell makes a Man,
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and as there a Man is miserable, but by his own condemning himself:
and as there a Man is miserable, but by his own condemning himself:
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And on the other side, when they think that Heaven arises from any Place, or any nearness to God, or Angels:
And on the other side, when they think that Heaven arises from any Place, or any nearness to God, or Angels:
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This is not principally * so; but * it lies in a refin'd Temper, in an internal Reconciliation to the Nature of God,
This is not principally * so; but * it lies in a refined Temper, in an internal Reconciliation to the Nature of God,
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and to the Rule of Righteousness. So that both Hell, and Heaven, have their Foundation within Men.and to the Rule of Righteousness. So that both Hell, and Heaven, have their Foundation within Men.
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Evil knowingly admitted, is our Burthen: For all Evil is forcible, violent, and unnatural: And a Sinner wrongs his own Principles.
Evil knowingly admitted, is our Burden: For all Evil is forcible, violent, and unnatural: And a Sinner wrongs his own Principles.
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— This might be made appear in respect of God; in respect of one another; in respect of our selves. 1 st, In respect of God.
— This might be made appear in respect of God; in respect of one Another; in respect of our selves. 1 Saint, In respect of God.
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For, consider him as the Father of our Beings, and that we are derivatively from him;
For, Consider him as the Father of our Beings, and that we Are derivatively from him;
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or that our State is Dependency; or that we are sinful; or that we are under his Love;
or that our State is Dependency; or that we Are sinful; or that we Are under his Love;
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or that he is to be our Judge; all these, will cause Acts of Piety. So that all Acts of Impiety are contrary to the Light of our Reason.
or that he is to be our Judge; all these, will cause Acts of Piety. So that all Acts of Impiety Are contrary to the Light of our Reason.
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And whosoever is impious in any Degree or Particular whatsoever, he doth hold the Truth in Unrighteousness;
And whosoever is impious in any Degree or Particular whatsoever, he does hold the Truth in Unrighteousness;
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he confounds his Principles, acts contrary to his Nature, and contradicts the Principle of God within him.
he confounds his Principles, acts contrary to his Nature, and contradicts the Principle of God within him.
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* For this is Fundamental to all Religion;
* For this is Fundamental to all Religion;
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that Man in the Use of his Reason, by Force of Mind and Understanding, may as well know, that there is a God that governs the World,
that Man in the Use of his Reason, by Force of Mind and Understanding, may as well know, that there is a God that governs the World,
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as he may know, by the Use of his Eyes, there is a Sun. For are we not made to know there is a God? If we were not made to know that he is; we could never know.
as he may know, by the Use of his Eyes, there is a Sun. For Are we not made to know there is a God? If we were not made to know that he is; we could never know.
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For this we can never be taught:
For this we can never be taught:
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For upon whose Credit shall we believe it? It is not Divine Faith, unless it be grounded on Divine Authority:
For upon whose Credit shall we believe it? It is not Divine Faith, unless it be grounded on Divine authority:
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All else, is either Reason, or Human Perswasion, Credulity, or Experience. We are not capable of Faith, unless we know there is a God:
All Else, is either Reason, or Human Persuasion, Credulity, or Experience. We Are not capable of Faith, unless we know there is a God:
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For if there be Faith in God; we must suppose, that He is. For Faith is a receiving something upon Divine Authority.
For if there be Faith in God; we must suppose, that He is. For Faith is a receiving something upon Divine authority.
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* And if there be not a Natural Knowledge, that God is; there is no Possibility of any Faith.
* And if there be not a Natural Knowledge, that God is; there is no Possibility of any Faith.
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Men know by the Use of their Reason, that there is a God: And then when a Man receives any Proposition from God's Authority;
Men know by the Use of their Reason, that there is a God: And then when a Man receives any Proposition from God's authority;
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that, is Faith. Natural Knowledge, you see, is anticedent and Fundamental to Faith. — It is as natural and proper for Mind and Understanding to tend towards God,that, is Faith. Natural Knowledge, you see, is antecedent and Fundamental to Faith. — It is as natural and proper for Mind and Understanding to tend towards God,
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897
as for heavy Things to tend towards their Center: For God is the Center of immortal Souls.
as for heavy Things to tend towards their Centre: For God is the Centre of immortal Souls.
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898
All Understandings seek after God, and have a Sence and Feeling of God. If Reason did not apprehend God; Religion could not be learn'd:
All Understandings seek After God, and have a Sense and Feeling of God. If Reason did not apprehend God; Religion could not be learned:
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899
For there would be nothing in Nature to graft it on.
For there would be nothing in Nature to grafted it on.
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900
Besides, we know in Reason, that first Principles are selfevident, must be seen in their own Light,
Beside, we know in Reason, that First Principles Are selfevident, must be seen in their own Light,
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901
and are perceived by an inward Power of Nature. For, as we say, out of nothing comes nothing; so, grant nothing; and nothing can be proved.
and Are perceived by an inward Power of Nature. For, as we say, out of nothing comes nothing; so, grant nothing; and nothing can be proved.
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902
Wherefore it must be within the Reach of Reason, to find that there is a God:
Wherefore it must be within the Reach of Reason, to find that there is a God:
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903
For upon God's Authority, supposing his Being and Veracity, we admit and receive all the Results of his Will.
For upon God's authority, supposing his Being and Veracity, we admit and receive all the Results of his Will.
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904
— If God had not made Man to know there is a God; there is nothing that God could have demanded of him;
— If God had not made Man to know there is a God; there is nothing that God could have demanded of him;
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905
nothing wherein he might have challenged him; nor nothing that he could have expected, Man should have received from him.
nothing wherein he might have challenged him; nor nothing that he could have expected, Man should have received from him.
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906
Therefore the Make of Man, the natural Use of Mind and Understanding, this is enough to satisfie any one concerning the Being of God, and his essential Perfections: And if so;
Therefore the Make of Man, the natural Use of Mind and Understanding, this is enough to satisfy any one Concerning the Being of God, and his essential Perfections: And if so;
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907
whosoever is impious to God, whosoever is not subject to all his Commands, this Man doth certainly sin against his Conscience,
whosoever is impious to God, whosoever is not Subject to all his Commands, this Man does Certainly sin against his Conscience,
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908
and doth practise against his Light, and is guilty of holding the Truth in Unrighteousness.
and does practise against his Light, and is guilty of holding the Truth in Unrighteousness.
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909
— Thus, every one that is Impious, Ungodly, Prophane, or a Despiser of Deity, is self-condemn'd;
— Thus, every one that is Impious, Ungodly, Profane, or a Despiser of Deity, is self-condemned;
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910
sins against his Light, and goes against his Conscience; goes against his very Make; and doth that which is violent, horrid, and unnatural.
Sins against his Light, and Goes against his Conscience; Goes against his very Make; and does that which is violent, horrid, and unnatural.
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911
The second Species of Sin, is Unrighteousness. Now Righteousness refers to the Duties we mutually owe one another:
The second Species of since, is Unrighteousness. Now Righteousness refers to the Duties we mutually owe one Another:
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912
To do as we would be done by. To do equally and justly; not arbitrarily. To do as we would be done by. To do equally and justly; not arbitrarily.
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913
— How doth Violence and Fraud perplex and interrupt Humane Affairs? How settledly do Men live, where Love and Justice do take place;
— How does Violence and Fraud perplex and interrupt Humane Affairs? How settledly do Men live, where Love and justice do take place;
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914
in comparison of Places Arbitrary, and Lawless. — There is a secret Harmony in the Soul, with the Rule of Righteousness;
in comparison of Places Arbitrary, and Lawless. — There is a secret Harmony in the Soul, with the Rule of Righteousness;
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915
there is no Displacency, Offence, or Reluctancy: And there is an Antipathy arising at the Appearance of Evil, as unnatural to it:
there is no Displacency, Offence, or Reluctancy: And there is an Antipathy arising At the Appearance of Evil, as unnatural to it:
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916
But a Complacency in Good, as the eldest and first Acquaintance.
But a Complacency in Good, as the eldest and First Acquaintance.
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917
So Gen. 39. 9. How can I do this Wickedness? We see that the Mind of a good Man takes Offence at Evil, is grieved at it, not at all fitted to it? There arises a Displacency,
So Gen. 39. 9. How can I do this Wickedness? We see that the Mind of a good Man Takes Offence At Evil, is grieved At it, not At all fitted to it? There arises a Displacency,
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918
as in all Force and Contra-natural Impression.
as in all Force and Contranatural Impression.
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919
— Iniquity and Sin in the Conscience, are of * the most mischievous Nature and Quality.
— Iniquity and since in the Conscience, Are of * the most mischievous Nature and Quality.
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920
Should all the World agree and concur to sink a Man into a State of Lowness, Beggary, and Misery;
Should all the World agree and concur to sink a Man into a State of Lowness, Beggary, and Misery;
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921
it would not be brought about so effectually by any other Means, as by Sin and Guilt.
it would not be brought about so effectually by any other Means, as by since and Gilded.
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922
Where there is a pure Mind, and an upright Conscience, Innocency, and Integrity; there, consequently, are internal Peace, Satisfaction, Composure. But on the other side;
Where there is a pure Mind, and an upright Conscience, Innocency, and Integrity; there, consequently, Are internal Peace, Satisfaction, Composure. But on the other side;
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923
if a Man have Sence of Guilt on his Mind; where a Man knows himself faulty; he fears uncertainly, infinitely:
if a Man have Sense of Gilded on his Mind; where a Man knows himself faulty; he fears uncertainly, infinitely:
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924
He fears every thing that appears, yea, that which doth not appear; as the Poet expresses it;
He fears every thing that appears, yea, that which does not appear; as the Poet Expresses it;
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925
for Guilt is always Prophetical of what is mischievous.
for Gilded is always Prophetical of what is mischievous.
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926
A Man may better apply, here, in this Case, the Words of Ahab (Kings 22. ver. 8.) than he did to the Prophet;
A Man may better apply, Here, in this Case, the Words of Ahab (Kings 22. ver. 8.) than he did to the Prophet;
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927
He always prophesies Evil concerning me. 3 dly, In respect of our selves. As we consist of two Parts; of Spirit, and of Body; He always prophecies Evil Concerning me. 3 dly, In respect of our selves. As we consist of two Parts; of Spirit, and of Body;
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928
so we shall fall under a double Obligation, as to our selves.
so we shall fallen under a double Obligation, as to our selves.
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929
And if we do our selves right, we are under Obligation to our Minds doubly: To inform our Understandings,
And if we do our selves right, we Are under Obligation to our Minds doubly: To inform our Understandings,
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930
and to refine our Spirits by moral Principles. The Mind is to be inform'd with Knowledge, and refin'd with moral Vertue.
and to refine our Spirits by moral Principles. The Mind is to be informed with Knowledge, and refined with moral Virtue.
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931
Ignorance and Improbity are mental Diseases.
Ignorance and Improbity Are mental Diseases.
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932
And it is worse for a Man to have an ill affected Mind, than an ill dispos'd Body.
And it is Worse for a Man to have an ill affected Mind, than an ill disposed Body.
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933
It is so much the worse, as, the Mind of Man is better than his Body.
It is so much the Worse, as, the Mind of Man is better than his Body.
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934
We find that Nature hath given Faculties: And Industry and Study acquires Habits.
We find that Nature hath given Faculties: And Industry and Study acquires Habits.
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935
A neglected Mind is, according to Solomon 's Observation, A Sluggard's Field grown over with Thistles and Thorns.
A neglected Mind is, according to Solomon is Observation, A Sluggard's Field grown over with Thistles and Thorns.
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936
We may say of such a Man, that he hath his Mind only for Salt:
We may say of such a Man, that he hath his Mind only for Salt:
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937
But can any Man that is rational, or sober, think that God gave him an immortal Spirit,
But can any Man that is rational, or Sobrium, think that God gave him an immortal Spirit,
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938
but as Salt, to keep his Body from Stench and Putrifaction.
but as Salt, to keep his Body from Stench and Putrefaction.
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939
The Mind being Superiour, is not to be subjected to the Body, nor to the things of the Body;
The Mind being Superior, is not to be subjected to the Body, nor to the things of the Body;
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940
neither ought there to be an unequal Distribution of Attendance; but according to the Proportion of the Worth and Value.
neither ought there to be an unequal Distribution of Attendance; but according to the Proportion of the Worth and Valve.
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941
We ought to improve our Minds so far, as much over and above, as our Minds do transcend the Body.
We ought to improve our Minds so Far, as much over and above, as our Minds do transcend the Body.
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942
Whosoever is proud and conceited, whosoever is intemperate, lascivious, or wanton, he doth hold the Truth in Unrighteousness.
Whosoever is proud and conceited, whosoever is intemperate, lascivious, or wanton, he does hold the Truth in Unrighteousness.
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943
For these things have Foundation, and are grounded in Man, * viz. Sobriety, Modesty, and an humble Sense, the Desires of Nature are moderate, and do keep within bounds:
For these things have Foundation, and Are grounded in Man, * viz. Sobriety, Modesty, and an humble Sense, the Desires of Nature Are moderate, and do keep within bounds:
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944
So that in whatsoever Miscarriages Men do fall, in all these they do go against their Light,
So that in whatsoever Miscarriages Men do fallen, in all these they do go against their Light,
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and hold the Truth in Unrighteousness.
and hold the Truth in Unrighteousness.
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946
Therefore Vertue, in every kind, is according to the Sense of Humane Nature, the Dictates of Reason and Understanding,
Therefore Virtue, in every kind, is according to the Sense of Humane Nature, the Dictates of Reason and Understanding,
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947
and the Sense of Man's Mind. And Vice, in every kind, is grievous, monstrous, and unnatural.
and the Sense of Man's Mind. And Vice, in every kind, is grievous, monstrous, and unnatural.
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948
A Man forces himself, when he is vicious; and a Man kindly uses himself, when he acts according to the Rules of Vertue.
A Man forces himself, when he is vicious; and a Man kindly uses himself, when he acts according to the Rules of Virtue.
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949
And this is so true, that all those that have abused themselves, all but habituated Sinners, understand that Vertue is conservative to the Nature of Man;
And this is so true, that all those that have abused themselves, all but habituated Sinners, understand that Virtue is conservative to the Nature of Man;
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and that all Evil Practices destroy it. — Vertue is conservative to the Reason of Man's Mind by Sobriety and Modesty;
and that all Evil Practices destroy it. — Virtue is conservative to the Reason of Man's Mind by Sobriety and Modesty;
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for these keep Men in their Wits.
for these keep Men in their Wits.
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952
And then it preserves the Health, and the Strength of our Bodies, by Chastity, and by Temperance.
And then it preserves the Health, and the Strength of our Bodies, by Chastity, and by Temperance.
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953
Thus have I shewn you the three Fundamentals of Religion; the three great Materials of Conscience, which are immutable, unalterable, and indispensible;
Thus have I shown you the three Fundamentals of Religion; the three great Materials of Conscience, which Are immutable, unalterable, and indispensible;
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that are settled in the very Foundation of God's Creation. I have also shew'd you that Vertue is connatural, and well-founded:
that Are settled in the very Foundation of God's Creation. I have also showed you that Virtue is connatural, and well-founded:
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955
and * that Vice is unnatural and destructive to the Nature of Man. So that there is no Man hath internal Peace, that is either neglective of his Duty to God; or that is unrighteous;
and * that Vice is unnatural and destructive to the Nature of Man. So that there is no Man hath internal Peace, that is either neglective of his Duty to God; or that is unrighteous;
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956
or that is intemperate, as to the use of the things of the Body; or intoxicated by fond Conceits in the Sense of his Mind.
or that is intemperate, as to the use of the things of the Body; or intoxicated by found Conceits in the Sense of his Mind.
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957
For as it is requisite and comely that Sobriety be the Mind's Temper;
For as it is requisite and comely that Sobriety be the Mind's Temper;
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958
so * it is, that there be a moderate and sober use of the things of the Body.
so * it is, that there be a moderate and Sobrium use of the things of the Body.
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959
For Nature is content with a few things. That which is violent, is unnatural. That Excess which is unhealthy for the Body, doth also stupifie the Mind.
For Nature is content with a few things. That which is violent, is unnatural. That Excess which is unhealthy for the Body, does also stupify the Mind.
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960
So that upon this account also, Vice is unnatural.
So that upon this account also, Vice is unnatural.
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— * What is contrary to the Order of Reason, is contrary to the State of Nature, in Intellectuals.
— * What is contrary to the Order of Reason, is contrary to the State of Nature, in Intellectuals.
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962
Those that are ungodly or unrighteous in these three great Instances: that bear no Reverence to God;
Those that Are ungodly or unrighteous in these three great Instances: that bear no reverence to God;
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that do not act towards their fellow-Creatures according to the Rules of Justice; that abuse their Bodies, do not govern their Minds, * neither improve them in Knowledge, nor refine them by Vertue:
that do not act towards their fellow-Creatures according to the Rules of justice; that abuse their Bodies, do not govern their Minds, * neither improve them in Knowledge, nor refine them by Virtue:
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All these, do controul their Natural Light, and are selfcondemn'd.
All these, do control their Natural Light, and Are self-condemned.
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Now if the Unrighteous and Ungodly are self-condemn'd; can it be imputed to God, as Severity, to condemn them? That Judge will be excused from all Severity, who passes Sentence of Execution upon a Malefactor, * whom his own Conscience accuses.
Now if the Unrighteous and Ungodly Are self-condemned; can it be imputed to God, as Severity, to condemn them? That Judge will be excused from all Severity, who passes Sentence of Execution upon a Malefactor, * whom his own Conscience accuses.
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This will be the World's Condemnation: that where Men either did know, or might know, they go against their Light:
This will be the World's Condemnation: that where Men either did know, or might know, they go against their Light:
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that Men put out the Candle of God in them, that they may do Evil without Check or Controul;
that Men put out the Candle of God in them, that they may do Evil without Check or Control;
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that Men take upon them to controul the settled and immutable Laws of Everlasting Righteousness, Goodness, and Truth;
that Men take upon them to control the settled and immutable Laws of Everlasting Righteousness, goodness, and Truth;
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which is the Law of Heaven;
which is the Law of Heaven;
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that Men are bold to confound Order and Government in God's Family, (for so the World is;) that Men do Evil, knowingly, in the use of their Liberty and Freedom:
that Men Are bold to confound Order and Government in God's Family, (for so the World is;) that Men do Evil, knowingly, in the use of their Liberty and Freedom:
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whereas God himself, in whom there is the Fulness of all Liberty, doth declare of himself, that all his Ways are Ways of Goodness, Righteousness and Truth.
whereas God himself, in whom there is the Fullness of all Liberty, does declare of himself, that all his Ways Are Ways of goodness, Righteousness and Truth.
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And can God by Power or Priviledge, do that which is not just? Is there any Unrighteousness in God? God forbid.
And can God by Power or Privilege, do that which is not just? Is there any Unrighteousness in God? God forbid.
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Yet those that have Liberty but by Participation; pretending the Use of Liberty; do that which is not fit to be done.
Yet those that have Liberty but by Participation; pretending the Use of Liberty; do that which is not fit to be done.
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This will be the World's Condemnation. In the case of Sin, there is internal Guilt: a Man doth wrong the Principles of his Mind: he breaks his Internal Peace;
This will be the World's Condemnation. In the case of since, there is internal Gilded: a Man does wrong the Principles of his Mind: he breaks his Internal Peace;
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and will rue it to Eternity. The Judgment of God at the last day will be easie:
and will rue it to Eternity. The Judgement of God At the last day will be easy:
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for there will be none to be condemn'd, but what were condemn'd, before.
for there will be none to be condemned, but what were condemned, before.
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For Man's Misery arises out of himself; and is not by Positive Infliction. Men run upon Mistakes, the Wicked and Prophane think, that if God would, they may please themselves, and no harm done:
For Man's Misery arises out of himself; and is not by Positive Infliction. Men run upon Mistakes, the Wicked and Profane think, that if God would, they may please themselves, and no harm done:
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and that it is the Will of God only, that limits, and restrains them: and they think, that they were out of Danger;
and that it is the Will of God only, that Limits, and restrains them: and they think, that they were out of Danger;
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if God would forbear a Positive Infliction. This is the Grand Mistake.
if God would forbear a Positive Infliction. This is the Grand Mistake.
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Hell is not a Positive Infliction: but the Fewel of it, is the Guiltiness of Mens Consciences,
Hell is not a Positive Infliction: but the Fuel of it, is the Guiltiness of Men's Consciences,
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and God's withdrawing, because the Person is uncapable of his Communication. Sin is an Act of Violence in it self. The Sinner doth force himself:
and God's withdrawing, Because the Person is uncapable of his Communication. since is an Act of Violence in it self. The Sinner does force himself:
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and stirs up Strife within himself;
and stirs up Strife within himself;
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and in a Sinner, there is that within, which doth reluctate, and condemn him in the inward Court of his own Conscience.
and in a Sinner, there is that within, which does reluctate, and condemn him in the inward Court of his own Conscience.
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For if our Hearts did not condemn us, all without, might be avoided: all else would fail, if this Internal Guilt, and Self-Condemnation, might be removed. For if our Hearts did not condemn us, all without, might be avoided: all Else would fail, if this Internal Gilded, and Self-Condemnation, might be removed.
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But this Naughtiness of Disposition, and Incapacity of Repentance, is that which continues the Subject in Misery.
But this Naughtiness of Disposition, and Incapacity of Repentance, is that which continues the Subject in Misery.
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Hell * therefore is not a Positive Infliction, but doth naturally follow upon Guiltiness, and a spightful, devilish, naughty Disposition unto God and Goodness.
Hell * Therefore is not a Positive Infliction, but does naturally follow upon Guiltiness, and a spiteful, devilish, naughty Disposition unto God and goodness.
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There is something in every Man, upon which we may work, to which we may apply;
There is something in every Man, upon which we may work, to which we may apply;
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to wit, the Light of Reason and Conscience; to which the Difference of Good and Evil may be made appear.
to wit, the Light of Reason and Conscience; to which the Difference of Good and Evil may be made appear.
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If we, therefore, declare Godliness, Righteousness, and Truth; Men have a Voice to give Testimony; and Conscience in Men, will yield;
If we, Therefore, declare Godliness, Righteousness, and Truth; Men have a Voice to give Testimony; and Conscience in Men, will yield;
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notwithstanding the power Lust hath over them. If Reason may not command; it will condemn. Lastly;
notwithstanding the power Lust hath over them. If Reason may not command; it will condemn. Lastly;
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Here you may have an account, what it is that gives a Check and a Stop to the Motion of the Divine Spirit.Here you may have an account, what it is that gives a Check and a Stop to the Motion of the Divine Spirit.
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There is an Error in the first Concoction, which is hardly remedied: which is want of Advertency, and Consideration.
There is an Error in the First Concoction, which is hardly remedied: which is want of Advertency, and Consideration.
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Men do not awaken their Principles, but give themselves leave to do what they cannot justifie themselves in.
Men do not awaken their Principles, but give themselves leave to do what they cannot justify themselves in.
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Now there is no place for the further Motion of the Divine Grace, where the former Grace is neglected, and * render'd ineffectual.
Now there is no place for the further Motion of the Divine Grace, where the former Grace is neglected, and * rendered ineffectual.
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It is self-neglect, and voluntary allowing of our selves in Evil, which brings us to Misery.
It is Self-neglect, and voluntary allowing of our selves in Evil, which brings us to Misery.
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For there is no Invincible Ignorance, in respect of things good in themselves, and necessary. No Ignorance excuses Immorality, in any Instance whatsoever:
For there is no Invincible Ignorance, in respect of things good in themselves, and necessary. No Ignorance excuses Immorality, in any Instance whatsoever:
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but, invincible Ignorance doth excuse Infidelity, in the chiefest Point.
but, invincible Ignorance does excuse Infidelity, in the chiefest Point.
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The Reason is, because the high Points of Sobriety, Righteousness, and Temperance, God hath made every Man to know:
The Reason is, Because the high Points of Sobriety, Righteousness, and Temperance, God hath made every Man to know:
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but, for the Resolutions of his Will, Man must be perswaded of God; and if God do not make Application to him;
but, for the Resolutions of his Will, Man must be persuaded of God; and if God do not make Application to him;
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where he doth not give, he doth not require. Take notice, then, of the Boldness and Presumption of these obstinate, rebellious, and contumacious Sinners;
where he does not give, he does not require. Take notice, then, of the Boldness and Presumption of these obstinate, rebellious, and contumacious Sinners;
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who having this Proclamation from the Majesty of Heaven, that the Wrath of God, &c. yet will dare to continue in Practices of Unrighteousness,
who having this Proclamation from the Majesty of Heaven, that the Wrath of God, etc. yet will Dare to continue in Practices of Unrighteousness,
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and assume to themselves power to controul the establish'd Laws of everlasting Goodness, Righteousness, and Truth;
and assume to themselves power to control thee established Laws of everlasting goodness, Righteousness, and Truth;
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and to vary from t•e Reason of things, to gratifie their own Sence, and to please their own Humours,
and to vary from t•e Reason of things, to gratify their own Sense, and to please their own Humours,
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and to serve their own Ends, and take upon them to over-rule all things that are holy, settled, and establish'd from Eternity.
and to serve their own Ends, and take upon them to overrule all things that Are holy, settled, and established from Eternity.
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What shall a Man say to such Persons? Yet the Atheistical and Prophane are guilty of this Contumacy.
What shall a Man say to such Persons? Yet the Atheistical and Profane Are guilty of this Contumacy.
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But as the Apostle says, Their Condemnation is just, and their Judgment lingers not.
But as the Apostle Says, Their Condemnation is just, and their Judgement lingers not.
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We seem agriev'd at God's Plagues and Judgments which do so much disturb our Peace and Settlement in the World:
We seem aggrieved At God's Plagues and Judgments which do so much disturb our Peace and Settlement in the World:
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but we do greater Acts of Violence.
but we do greater Acts of Violence.
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For we imprison Truth, and give God true cause of Offence, and take upon us to controul the Establish'd Laws of Heaven,
For we imprison Truth, and give God true cause of Offence, and take upon us to control the Established Laws of Heaven,
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and to do other things than the reason of things dictates to us, and directs us to do.
and to do other things than the reason of things dictates to us, and directs us to do.
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For the Text tells us, that those that are obnoxious to God's Wrath, are Persons of ungodly Practice;
For the Text tells us, that those that Are obnoxious to God's Wrath, Are Persons of ungodly Practice;
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so that they are, of themselves, condemn'd: so that they Are, of themselves, condemned:
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They cannot give an account to the reason of their own Minds, nor satisfie their own Consciences;
They cannot give an account to the reason of their own Minds, nor satisfy their own Consciences;
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but are hurried on, and transported by furious and violent Lusts; holding the Truth in Unrighteousness;
but Are hurried on, and transported by furious and violent Lustiest; holding the Truth in Unrighteousness;
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they are self-condemn'd before they be condemn'd of God: they Are self-condemned before they be condemned of God:
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BECAUSE THAT WHICH MAY BE KNOWN OF GOD, IS MANIFEST IN THEM FOR GOD HATH SHEWED IT U•TO THEM. BECAUSE THAT WHICH MAY BE KNOWN OF GOD, IS MANIFEST IN THEM FOR GOD HATH SHOWED IT U•TO THEM.
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The Apostle doth here take upon him, and thinks fit, in this great Affair of Life and Death, to shew, and prove by Reason.
The Apostle does Here take upon him, and thinks fit, in this great Affair of Life and Death, to show, and prove by Reason.
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From hence we may learn three things. (1 st. ) That here is a Check and Controul to the forward and presumptuous Imposers, that take upon them, to dectate, and determine;
From hence we may Learn three things. (1 Saint.) That Here is a Check and Control to the forward and presumptuous Imposers, that take upon them, to dectate, and determine;
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and are angry with all Persons that are not concluded by their Sence.
and Are angry with all Persons that Are not concluded by their Sense.
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These Persons take upon them, more than the Apostle did. (2 dly. ) That Religion stands upon the Grounds of truest Reason: for the Apostle, here,
These Persons take upon them, more than the Apostle did. (2 dly.) That Religion Stands upon the Grounds of Truest Reason: for the Apostle, Here,
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after he hath asserted, proves by Reason. (3 dly. ) God's Ways and Dealings with his Creatures, are accountable in a way of Reason.
After he hath asserted, Proves by Reason. (3 dly.) God's Ways and Dealings with his Creatures, Are accountable in a Way of Reason.
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But some think that God uses Arbitrary Power; and that they might escape without Punishment, if he would: and that it is nothing but his Will and Pleasure.
But Some think that God uses Arbitrary Power; and that they might escape without Punishment, if he would: and that it is nothing but his Will and Pleasure.
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— In the 17th Verse he hath declared the way of Life and Salvation: and in the 18th. the way of Misery and Death.
— In the 17th Verse he hath declared the Way of Life and Salvation: and in the 18th. the Way of Misery and Death.
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Therefore the Ways of God are accountable, in Reason. If this were not the Way of God; a Way worthy of Truth;
Therefore the Ways of God Are accountable, in Reason. If this were not the Way of God; a Way worthy of Truth;
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we might ask, why this Apostle may not refer us to his publick Authority;
we might ask, why this Apostle may not refer us to his public authority;
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who might, if any * one, because of his extraordinary Conversion, and Commission from Heaven? but he declines that: and proves by Reason. But this great Truth is hereby hinted;
who might, if any * one, Because of his extraordinary Conversion, and Commission from Heaven? but he declines that: and Proves by Reason. But this great Truth is hereby hinted;
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1027
that the way of Reason, is the way most accomodate to Humane Nature. Therefore let us lay aside imposing one upon another;that the Way of Reason, is the Way most accommodate to Humane Nature. Therefore let us lay aside imposing one upon Another;
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1028
or to use any canting in Religion. Let us talk Sense, and Reason:
or to use any canting in Religion. Let us talk Sense, and Reason:
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1029
for the Apostle doth here shew, and prove by Reason. And God himself, who hath all Priviledge;
for the Apostle does Here show, and prove by Reason. And God himself, who hath all Privilege;
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1030
he says, he will draw them with the Cords of Men:
he Says, he will draw them with the Cords of Men:
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1031
and what is that, but Arguments satisfactory to the Mind of Men? and in the Evangelical Prophet, Isaiah; shew your selves to be Men: that is;
and what is that, but Arguments satisfactory to the Mind of Men? and in the Evangelical Prophet, Isaiah; show your selves to be Men: that is;
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1032
awaken your rational and intelectual Faculties; and take things into serious, and impartial Consideration; and I will convince you.
awaken your rational and intellectual Faculties; and take things into serious, and impartial Consideration; and I will convince you.
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1033
— It is an Apology for any finite, fallible Creature, when he is mistaken; if he had some Reason for his Mistake:
— It is an Apology for any finite, fallible Creature, when he is mistaken; if he had Some Reason for his Mistake:
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1034
and if he can but shew why he did so think, you have him excused.
and if he can but show why he did so think, you have him excused.
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1035
— 'Tis a high Advantage, and Double Security to any Teacher, or Instructer, to have in readiness to shew, that what he saith, is not his private Imagination; but is in Conjunction with the Reason of Things, or the Principles of God's Creation;
— It's a high Advantage, and Double Security to any Teacher, or Instructer, to have in readiness to show, that what he Says, is not his private Imagination; but is in Conjunction with the Reason of Things, or the Principles of God's Creation;
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1036
and of Divine Revelation, if it be a Matter of Faith. This, but by way of Observation:
and of Divine Revelation, if it be a Matter of Faith. This, but by Way of Observation:
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1037
Because the Apostle doth decline his Commission of Apostleship, and doth prove by common Reason.
Because the Apostle does decline his Commission of Apostleship, and does prove by Common Reason.
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1038
That which is the Apostle's Argument, is, that all those who in the Language of Scripture are Sinners, all that are ungodly, impious towards God,
That which is the Apostle's Argument, is, that all those who in the Language of Scripture Are Sinners, all that Are ungodly, impious towards God,
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1039
and unrighteous in his Family, they sin against their Light, go against the Principles of natural Conscience, imprison Truth, and sin against their Knowledge.
and unrighteous in his Family, they sin against their Light, go against the Principles of natural Conscience, imprison Truth, and since against their Knowledge.
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1040
The Argument is, because God made Men to know, that he himself, IS, and his natural Perfections.
The Argument is, Because God made Men to know, that he himself, IS, and his natural Perfections.
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1041
This is here plainly attested in this Verse. It is shortly spoken to. But, because it is a Matter of great Weight;
This is Here plainly attested in this Verse. It is shortly spoken to. But, Because it is a Matter of great Weight;
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it is spoken more fully in the next Verse.
it is spoken more Fully in the next Verse.
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1043
THE INVISIBLE THINGS OF GOD FROM THE CREATION, ARE NOW CLEARLY SEEN [ by the Light of Reason and Understanding, ] BEING UNDERSTOOD BY THE THINGS THAT ARE MADE;
THE INVISIBLE THINGS OF GOD FROM THE CREATION, ARE NOW CLEARLY SEEN [ by the Light of Reason and Understanding, ] BEING UNDERSTOOD BY THE THINGS THAT ARE MADE;
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1044
EVEN HIS ETERNAL POWER AND GODHEAD: That is: That there is a God, and his Natural Perfections.
EVEN HIS ETERNAL POWER AND GODHEAD: That is: That there is a God, and his Natural Perfections.
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1045
For, whereas here is exprest only his POWER;
For, whereas Here is expressed only his POWER;
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1046
it is a usual Synecdoche; instancing in one, and understanding all: Because there is the same Reason for one, as another.
it is a usual Synecdoche; instancing in one, and understanding all: Because there is the same Reason for one, as Another.
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1047
— * Now since this Scripture, and other Scriptures, use no other Arguments to prove there is a God (for Revelation cannot prove it, Revelation supposes it;) therefore I shall forbear all other Reasons.
— * Now since this Scripture, and other Scriptures, use no other Arguments to prove there is a God (for Revelation cannot prove it, Revelation supposes it;) Therefore I shall forbear all other Reasons.
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1048
For tho' I might produce many Metaphysical Things; yet, because they are abstract from Sence, they shall not be nam'd.
For though I might produce many Metaphysical Things; yet, Because they Are abstract from Sense, they shall not be named.
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1049
Therefore I shall, as in the Text, only name THE EFFECTS OF GOD. And this is the best Demonstration; the demonstrating an antecedent Cause, by subsequent Effects.
Therefore I shall, as in the Text, only name THE EFFECTS OF GOD. And this is the best Demonstration; the Demonstrating an antecedent Cause, by subsequent Effects.
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1050
There are Effects in the World natural; of Inanimates, of Vegetables, and Sensitives;
There Are Effects in the World natural; of Inanimates, of Vegetables, and Sensitives;
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1051
and in the World moral, of spiritual Substances, and intelligent Agents, that shew there is a God.
and in the World moral, of spiritual Substances, and intelligent Agents, that show there is a God.
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1052
For they do far transcend Mind and Understanding in Man: Therefore they must be the Product of some higher Being.
For they do Far transcend Mind and Understanding in Man: Therefore they must be the Product of Some higher Being.
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1053
And if we bring a Man to acknowledge a Being that is abler and wiser than himself, he acknowledges Deity.
And if we bring a Man to acknowledge a Being that is abler and Wiser than himself, he acknowledges Deity.
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1054
This natural Knowledge of God is wrapt up in the Inward of Man's Mind and Soul;
This natural Knowledge of God is wrapped up in the Inward of Man's Mind and Soul;
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1055
that Men, whether they will or no, whether they be pleased or disaffected, whensoever they look into themselves,
that Men, whither they will or no, whither they be pleased or disaffected, whensoever they look into themselves,
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1056
and consult with their own Principles, and answer their very Make, so oft are they satisfy'd in this Knowledge, that there is a God: And if they are averse; they are self-confounded.
and consult with their own Principles, and answer their very Make, so oft Are they satisfied in this Knowledge, that there is a God: And if they Are averse; they Are self-confounded.
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1057
So that we may conclude, that if any Creature on Earth, that is born in the Species of Man,
So that we may conclude, that if any Creature on Earth, that is born in the Species of Man,
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1058
and that is Partaker of Human Nature, be devoid of Sence of Deity; it is one of these Three Cases. (1 st, ) It is where there is not one ferious Thought; nothing becoming Man's Principles;
and that is Partaker of Human Nature, be devoid of Sense of Deity; it is one of these Three Cases. (1 Saint,) It is where there is not one serious Thought; nothing becoming Man's Principles;
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1059
no Product of Reason, Mind, and Understanding; but where a Man is sunk below his Nature;
no Product of Reason, Mind, and Understanding; but where a Man is sunk below his Nature;
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1060
nay, where he ceases to be in his Kind, and is worse than a Gibeonite. — This is Atheism, by gross self neglect. Such a Man may be without God in the World, who only hath Reason and Understanding to live according to Sence,
nay, where he ceases to be in his Kind, and is Worse than a Gibeonite. — This is Atheism, by gross self neglect. Such a Man may be without God in the World, who only hath Reason and Understanding to live according to Sense,
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1061
or to pursue his Animal Desires. And this Man lives every Day to his Loss;
or to pursue his Animal Desires. And this Man lives every Day to his Loss;
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1062
he doth not act according to the Excellency of the Principles of his Kind. (2 dly, ) It is where there is Affectatation and Choice to be an Atheist:
he does not act according to the Excellency of the Principles of his Kind. (2 dly,) It is where there is Affectatation and Choice to be an Atheist:
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1063
And then he would have it so; struggles with himself; doth what he can to keep all Thoughts of Deity out of his Mind.
And then he would have it so; struggles with himself; does what he can to keep all Thoughts of Deity out of his Mind.
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1064
— He is one that hath an ill Affectation of being Lawless and Arbitrary, and gratifying his Senses:
— He is one that hath an ill Affectation of being Lawless and Arbitrary, and gratifying his Senses:
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1065
And so, he doth affect being an Atheist; that he may be free from Controul.
And so, he does affect being an Atheist; that he may be free from Control.
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1066
— Or, (3 dly, ) It is where there is contracted Reprobacy of Mind, by violent and unnatural Practice.
— Or, (3 dly,) It is where there is contracted Reprobacy of Mind, by violent and unnatural Practice.
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1067
And this Case is often represented in Scripture, * as by the Prophet Isaiah; where it is said, Make the Heart of this People fat, &c. which place is referr'd to, six times in the New Testament, and speaks to this Purpose;
And this Case is often represented in Scripture, * as by the Prophet Isaiah; where it is said, Make the Heart of this People fat, etc. which place is referred to, six times in the New Testament, and speaks to this Purpose;
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1068
that Man, by gross abuse of himself, may choak the Principles of his Nature. — These Men have confounded their Principles, and transform'd themselves into a monstrous State:
that Man, by gross abuse of himself, may choke the Principles of his Nature. — These Men have confounded their Principles, and transformed themselves into a monstrous State:
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1069
And we must not produce any thing from what is true of a Monster, to prove a Natural State:
And we must not produce any thing from what is true of a Monster, to prove a Natural State:
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1070
For, by Wickedness, Mens Minds come to be blinded.
For, by Wickedness, Men's Minds come to be blinded.
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1071
Aristotle doth well tell us, that the Wickedness of Mens Lives, and Practices, viciates and corrupts the Judgment of Mind and Understanding.Aristotle does well tell us, that the Wickedness of Men's Lives, and Practices, viciates and corrupts the Judgement of Mind and Understanding.
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1072
To conclude, with Tully 's Argument, (who is a better Divine than some who pretend to be Christians;
To conclude, with Tully is Argument, (who is a better Divine than Some who pretend to be Christians;
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1073
and yet seem to deny Reason.) Man, himself, being a rational and intelligent Agent; so an Agent of highest Order, Ability, and Perfection, in this visible World;
and yet seem to deny Reason.) Man, himself, being a rational and intelligent Agent; so an Agent of highest Order, Ability, and Perfection, in this visible World;
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1074
finding his highest Principle, his Understanding, transcended by sundry Effects of Wisdom and Power, where to he well knows he can make no Pretence;
finding his highest Principle, his Understanding, transcended by sundry Effects of Wisdom and Power, where to he well knows he can make no Pretence;
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1075
he cannot avoid acknowledging a higher Agent than himself: Upon whose Power, and will, these surpassing Effects depend.
he cannot avoid acknowledging a higher Agent than himself: Upon whose Power, and will, these surpassing Effects depend.
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1076
— A Man, in the Use of his Reason, surveys the Things that are about him;
— A Man, in the Use of his Reason, surveys the Things that Are about him;
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1077
he sees Causes and Effects; he sees things depending one upon another; he sees things done with * the greatest Skill and Exactness;
he sees Causes and Effects; he sees things depending one upon Another; he sees things done with * the greatest Skill and Exactness;
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1078
He doth very well know, he did not order these things: How came they to pass, then? — We our selves are intelligent Agents: We can do many things:
He does very well know, he did not order these things: How Come they to pass, then? — We our selves Are intelligent Agents: We can do many things:
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1079
We can disarm the Creation below us, and turn them to our own defence; but for the Sun, Moon, and Stars, &c. We cannot produce these things.
We can disarm the Creation below us, and turn them to our own defence; but for the Sun, Moon, and Stars, etc. We cannot produce these things.
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1080
But, we, that are intelligent Agents, do many strange Effects in Comparison of what the Beasts below, do:
But, we, that Are intelligent Agents, do many strange Effects in Comparison of what the Beasts below, do:
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1081
They cannot take Cognizance of our Actions. But there are Operations beyond our Understandings, * and which surpass our Wisdom: They cannot take Cognizance of our Actions. But there Are Operations beyond our Understandings, * and which surpass our Wisdom:
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1082
Therefore, because we * ( who are able to do such things our selves, ) are Intelligent, and have Understanding;
Therefore, Because we * (who Are able to do such things our selves,) Are Intelligent, and have Understanding;
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1083
we must assert, that there must be an intelligent Agent that is higher and nobler than our selves;
we must assert, that there must be an intelligent Agent that is higher and Nobler than our selves;
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upon whose Power and Skill these surpassing Effects depend.
upon whose Power and Skill these surpassing Effects depend.
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1085
This is a true Knowledge of God, and where more is not reveal'd, God will not require more. This is Tully 's Argument:
This is a true Knowledge of God, and where more is not revealed, God will not require more. This is Tully is Argument:
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1086
And this comes home to the Apostle in the Text, for the Apostle says, his BEING, his POWER ( one, for all his Perfections) they are understood in a Way of Reason, by the Effects of God in the World.
And this comes home to the Apostle in the Text, for the Apostle Says, his BEING, his POWER (one, for all his Perfections) they Are understood in a Way of Reason, by the Effects of God in the World.
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The Height and Excellency of Man, in the Use of his Reason, is over-born and transcended by the Effects in Nature.
The Height and Excellency of Man, in the Use of his Reason, is overborne and transcended by the Effects in Nature.
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Therefore they are the Effects of an Agent more perfect and more •kilful, more knowing and more powerful; and he is abundantly good.
Therefore they Are the Effects of an Agent more perfect and more •kilful, more knowing and more powerful; and he is abundantly good.
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Hitherto, I have only shewn, that it is knowable, by the Use of Reason and Understanding, that there is a God:
Hitherto, I have only shown, that it is knowable, by the Use of Reason and Understanding, that there is a God:
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ALL THINGS BEING MADE IN SUCH PROPORTION AND SUCH FITNESS, ONE TO ANOTHER: And Man's Reason is transcended:
ALL THINGS BEING MADE IN SUCH PROPORTION AND SUCH FITNESS, ONE TO ANOTHER: And Man's Reason is transcended:
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For we going after God, are at a Loss;
For we going After God, Are At a Loss;
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there is so much of Wisdom, and Knowledge, and Curiosity, in the Things that are made.
there is so much of Wisdom, and Knowledge, and Curiosity, in the Things that Are made.
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We cannot therefore but Reverence an Agent that is higher than we are. For, an Account is not be given of them, in way of Human Understanding.
We cannot Therefore but reverence an Agent that is higher than we Are. For, an Account is not be given of them, in Way of Human Understanding.
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— Now I will give Four Arguments, that it is more knowable there is a God,
— Now I will give Four Arguments, that it is more knowable there is a God,
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and what God is, in some measure, than any thing else. (1 st, ) God is more knowable, in respect of the Amplitude and Fulness of his Being;
and what God is, in Some measure, than any thing Else. (1 Saint,) God is more knowable, in respect of the Amplitude and Fullness of his Being;
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because of that Ocean of Entity, that Fulness of Being, that is in him. * This is as the Sea * in Comparison to a small Rivulet.
Because of that Ocean of Entity, that Fullness of Being, that is in him. * This is as the Sea * in Comparison to a small Rivulet.
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Every Creature is a Line leading to God. God is every-where, in every thing. So we cannot miss of him.
Every Creature is a Line leading to God. God is everywhere, in every thing. So we cannot miss of him.
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For the Heavens declare the Glory of God, and every Grass in the Field declares God.
For the Heavens declare the Glory of God, and every Grass in the Field declares God.
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Man's Understanding is every-where * transcended. He cannot give an Account how several Varieties of Colours are in a Flower;
Man's Understanding is everywhere * transcended. He cannot give an Account how several Varieties of Colours Are in a Flower;
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how the same Juice or Glebe of Earth should produce such Variety of Colours. We say in Natural Philosophy, we know not the Modes of any thing.
how the same Juice or Glebe of Earth should produce such Variety of Colours. We say in Natural Philosophy, we know not the Modes of any thing.
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No Man knoweth the Mode how his Soul and Body are united: How the several Particles of Matter meet.
No Man Knoweth the Mode how his Soul and Body Are united: How the several Particles of Matter meet.
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We are puzzled to know what Motion is: We can give no Account of these Things.
We Are puzzled to know what Motion is: We can give no Account of these Things.
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Now there being an Amplitude, and Fulness of Being in God, he is the more intelligible.
Now there being an Amplitude, and Fullness of Being in God, he is the more intelligible.
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He hath all Being perfectly in him. He is therefore more knowable than Creatures, that are of limited, confin'd, narrow Beings.
He hath all Being perfectly in him. He is Therefore more knowable than Creatures, that Are of limited, confined, narrow Beings.
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The divided, separated, scatter'd Perfections of the whole Creation, are united in God; and, with that Advance, and Improvement, extended to infinite Perfection.
The divided, separated, scattered Perfections of the Whole Creation, Are united in God; and, with that Advance, and Improvement, extended to infinite Perfection.
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(2 dly, ) The Ways of our knowing, do more truly hold of God, than of any thing else.
(2 dly,) The Ways of our knowing, do more truly hold of God, than of any thing Else.
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* There are two Ways of coming to the Knowledge of Things:
* There Are two Ways of coming to the Knowledge of Things:
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The Way of Perfection, and the Way of Negation: By these two Ways we come to a more full Knowledge.
The Way of Perfection, and the Way of Negation: By these two Ways we come to a more full Knowledge.
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— (1.) In the Way of Perfection; we cannot exceed; we need not fear to add to much.
— (1.) In the Way of Perfection; we cannot exceed; we need not Fear to add to much.
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If you speak of Man's Soul; you may say too much: But speaking of God, you cannot transcend Divine Existence, in the Enumeration of any Perfections.
If you speak of Man's Soul; you may say too much: But speaking of God, you cannot transcend Divine Existence, in the Enumeration of any Perfections.
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If we would express a Notion of our Maker, we should employ our Mind and Understanding, to find out what is best, and what is most perfect;
If we would express a Notion of our Maker, we should employ our Mind and Understanding, to find out what is best, and what is most perfect;
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and, then, attribute and ascribe it to God. And this is the best Way to come to the Knowledge of God.
and, then, attribute and ascribe it to God. And this is the best Way to come to the Knowledge of God.
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— (2.) In the Way of Negation, we are also certain: For we cannot remove Imperfection, Contraction, Limitation, far enough from him.
— (2.) In the Way of Negation, we Are also certain: For we cannot remove Imperfection, Contraction, Limitation, Far enough from him.
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Therefore we say, that Words and Phrases are all to be purg'd and purified from their Contraction,
Therefore we say, that Words and Phrases Are all to be purged and purified from their Contraction,
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and Limitation, before we can ascribe them to God.
and Limitation, before we can ascribe them to God.
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Therefore, where, in Scripture, God is represented by the Eyes, or other Parts of our Body;
Therefore, where, in Scripture, God is represented by the Eyes, or other Parts of our Body;
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we must not understand these things formally, but in a Way of Perfection.
we must not understand these things formally, but in a Way of Perfection.
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So that our Ways of knowing, do more truly hold of God than of any thing else. For in the Way of adding Perfection, we cannot do too much:
So that our Ways of knowing, do more truly hold of God than of any thing Else. For in the Way of adding Perfection, we cannot do too much:
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And in the Way of Limitation, we cannot take away too much. (3 dly, ) Our Relation to God. — We stand nearer related to God,
And in the Way of Limitation, we cannot take away too much. (3 dly,) Our Relation to God. — We stand nearer related to God,
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than we do to any thing in the World.
than we do to any thing in the World.
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Our Souls and Bodies are not nearer related, than our Souls to God. God is more inward to us than our very Souls.
Our Souls and Bodies Are not nearer related, than our Souls to God. God is more inward to us than our very Souls.
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In him we live, move, and have our Being. God is nearer to us than what is most our selves.
In him we live, move, and have our Being. God is nearer to us than what is most our selves.
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— Also it is the natural and proper Employment of Mind and Understanding, to make Search and Enquiry after God.
— Also it is the natural and proper Employment of Mind and Understanding, to make Search and Enquiry After God.
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The wise Man says, God is known by the Fitness and Proportion of one thing to another, Mind and Understanding in Man, is given on purpose, that Man should search after God, and acknowledge him.
The wise Man Says, God is known by the Fitness and Proportion of one thing to Another, Mind and Understanding in Man, is given on purpose, that Man should search After God, and acknowledge him.
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So that there is a greater Propriety of Man's Rational Faculties to God, than there is of his Eye to Light, or his Ear to Sound. And it is of greater Deformity for a Man to be void of Sence of Deity, than for any Man to be blind, so as not to see. (4 thly, ) Our Dependance upon God; his Conservation of us; and his Co-operation with us;
So that there is a greater Propriety of Man's Rational Faculties to God, than there is of his Eye to Light, or his Ear to Found. And it is of greater Deformity for a Man to be void of Sense of Deity, than for any Man to be blind, so as not to see. (4 thly,) Our Dependence upon God; his Conservation of us; and his Cooperation with us;
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this leads us to know him. — Universal and general Causes have ready Acknowledgment: Because to them so many things are beholding.
this leads us to know him. — Universal and general Causes have ready Acknowledgment: Because to them so many things Are beholding.
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Aristotle well observes, the Sun which is the universal Cause, doth concur with every particular Cause to every Production, So the Psalmist, Nothing is hid from the Heat of it. Aristotle well observes, the Sun which is the universal Cause, does concur with every particular Cause to every Production, So the Psalmist, Nothing is hid from the Heat of it.
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For, tho' the Earth be not perceptive of the Light of the Sun, because of its Grossness and Opacity;
For, though the Earth be not perceptive of the Light of the Sun, Because of its Grossness and Opacity;
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yet it hath the Vertue of it. So God is acknowledg'd.
yet it hath the Virtue of it. So God is acknowledged.
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God's concerning himself in our Affairs, and our Dependance upon him, hath a kind of Universal Acknowledgment. Take any Man of any Sobriety of Mind,
God's Concerning himself in our Affairs, and our Dependence upon him, hath a kind of Universal Acknowledgment. Take any Man of any Sobriety of Mind,
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if he relate any thing that befals him; he will interpose, as God would have it: If he escape any Danger;
if he relate any thing that befalls him; he will interpose, as God would have it: If he escape any Danger;
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he will say, as God put it into my Mind, and give God the chief Place. Thus in several Cases:
he will say, as God put it into my Mind, and give God the chief Place. Thus in several Cases:
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As in Distress, O God! our Undertakings, in the Name of God: Our Protestations, in the Presence of God.
As in Distress, Oh God! our Undertakings, in the Name of God: Our Protestations, in the Presence of God.
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Tho, these, in the Mouths of many, be but Words of course, spoken without inward Sence of God in the Mind;
Though, these, in the Mouths of many, be but Words of course, spoken without inward Sense of God in the Mind;
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yet the Custom of them proceeds from a good Original. They carry Reason in them, and shew Nature's Sence.
yet the Custom of them proceeds from a good Original. They carry Reason in them, and show Nature's Sense.
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What is without Ground, is not of any long Continuance: But these meet with no Reproof;
What is without Ground, is not of any long Continuance: But these meet with no Reproof;
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gain Credit, give Assurance, find Acceptance, and become Religious Persons, when us'd in weighty Cases, and with serious Minds and due Intention.
gain Credit, give Assurance, find Acceptance, and become Religious Persons, when used in weighty Cases, and with serious Minds and due Intention.
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Since, therefore, there is such a Dependance of our Souls upon God; it is impossible but that we should know him.
Since, Therefore, there is such a Dependence of our Souls upon God; it is impossible but that we should know him.
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They who are in any degree Spiritual, or Intelectual, and are not altogether sunk down into a brutish Spirit and sensual Affection;
They who Are in any degree Spiritual, or Intellectual, and Are not altogether sunk down into a brutish Spirit and sensual Affection;
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find, and feel, within themselves, Divine Suggestions, Motions and Inspirations. Any Man that hath obtain'd any Degree of the Perfection of Reason;
find, and feel, within themselves, Divine Suggestions, Motions and Inspirations. Any Man that hath obtained any Degree of the Perfection of Reason;
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that doth follow the Divine Governour of Man's Life, Reason; he doth find that there are Suggestions and Inspirations; and that, many times,
that does follow the Divine Governor of Man's Life, Reason; he does find that there Are Suggestions and Inspirations; and that, many times,
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when he was resolv'd another way, there comes a Light into his Mind, a still Voice; he hears, and he is better directed.
when he was resolved Another Way, there comes a Light into his Mind, a still Voice; he hears, and he is better directed.
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Except the Atheistical, and Prophane, and those that are Diabolical, all others, feel God, in his Motions and Suggestions.
Except the Atheistical, and Profane, and those that Are Diabolical, all Others, feel God, in his Motions and Suggestions.
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— Thus, is God most knowable of any thing in the World. Here, you have an Account of the Use of Reason, in Matters of Religion: The Natural Knowledge of God:
— Thus, is God most knowable of any thing in the World. Here, you have an Account of the Use of Reason, in Matters of Religion: The Natural Knowledge of God:
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And the Knowledge of the Revelation of his Will.
And the Knowledge of the Revelation of his Will.
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— The Natural Knowledge of God, that, is the very Issue, Effect, and Product of Reason.
— The Natural Knowledge of God, that, is the very Issue, Effect, and Product of Reason.
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Revelation is the other part of Religion: And Reason is the Recipient. What doth God give his Commands to, or his Councels, but to the intelligent Agent,Revelation is the other part of Religion: And Reason is the Recipient. What does God give his Commands to, or his Counsels, but to the intelligent Agent,
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and the Reason of Man? So that Reason hath great place in Religion. For Reason is the Recipient of whatsoever God declares.
and the Reason of Man? So that Reason hath great place in Religion. For Reason is the Recipient of whatsoever God declares.
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And those things that are according to the Nature of God, the Reason of Man can discover.
And those things that Are according to the Nature of God, the Reason of Man can discover.
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It is either the Efficient, or the Recipient of all that is call'd Religion, of all that is communicated from God to Man. The Natural Knowledge of God is the Product of Reason: The Resolutions of his Will,
It is either the Efficient, or the Recipient of all that is called Religion, of all that is communicated from God to Man. The Natural Knowledge of God is the Product of Reason: The Resolutions of his Will,
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for our further Direction, are proposed and communicated to Reason: and, * in both these ways, we are taught of God. In the former, we are made to know:
for our further Direction, Are proposed and communicated to Reason: and, * in both these ways, we Are taught of God. In the former, we Are made to know:
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And in the latter, we are call'd to be made Partakers of God's Councel. By the former, we know what God is, his Nature, that he is:
And in the latter, we Are called to be made Partakers of God's Council. By the former, we know what God is, his Nature, that he is:
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By the latter, what God would have us to do. So here you see the Use of Mind and Understanding in the Way of Religion.
By the latter, what God would have us to do. So Here you see the Use of Mind and Understanding in the Way of Religion.
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God teaches us in his Creation, in giving us such Faculties; he teaches us further, in the Resolution of his Will;
God Teaches us in his Creation, in giving us such Faculties; he Teaches us further, in the Resolution of his Will;
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because he satisfies us in what he doth impose upon us.
Because he Satisfies us in what he does impose upon us.
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Therefore the Use of Reason in Matters of Religion, is so far from doing any Harm to Religion;
Therefore the Use of Reason in Matters of Religion, is so Far from doing any Harm to Religion;
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that it is the proper Preparatory for Men to look out to God.
that it is the proper Preparatory for Men to look out to God.
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Reason may say, I did expect it, I did believe such a thing, from the first and chiefest Good:
Reason may say, I did expect it, I did believe such a thing, from the First and chiefest Good:
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Now, I am told it is so.
Now, I am told it is so.
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Man in the true Use of sober and impartial Reason, knowing that he hath not perform'd his Duty to God;
Man in the true Use of Sobrium and impartial Reason, knowing that he hath not performed his Duty to God;
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is put upon laying out, for God's Pardon, in the Way of the Grace of the Gospel.
is put upon laying out, for God's Pardon, in the Way of the Grace of the Gospel.
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Man knows he is of limited Perfection, he is not good enough to his own Satisfaction:
Man knows he is of limited Perfection, he is not good enough to his own Satisfaction:
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And therefore knowing that he hath fail'd, his Reason leads him to look abroad, to look out,
And Therefore knowing that he hath failed, his Reason leads him to look abroad, to look out,
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for every good Word that comes from the Mouth of God: And when he reads in the Bible, that God will pardon Sin;
for every good Word that comes from the Mouth of God: And when he reads in the bible, that God will pardon since;
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that which he expected in the Use of Reason, he may be satisfied is true. Thus Scripture represents the State of Man's Creation;
that which he expected in the Use of Reason, he may be satisfied is true. Thus Scripture represents the State of Man's Creation;
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that it is the proper Imployment of Mind and Understanding, to seek after God, to act our Faculties, to feel God. Therefore it is the Depth of Degeneracy, to be without God in the World;
that it is the proper Employment of Mind and Understanding, to seek After God, to act our Faculties, to feel God. Therefore it is the Depth of Degeneracy, to be without God in the World;
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to have God far from our Remembrance.
to have God Far from our Remembrance.
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There is a natural and indelible Sence of Deity, and consequently of Religion, in the Mind of Man. Neither is there any Plea or Apology * for the want of this.
There is a natural and indelible Sense of Deity, and consequently of Religion, in the Mind of Man. Neither is there any Plea or Apology * for the want of this.
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For there is no invinsible Difficulty; no Ignorance: We are not taught, but made to know. There is no Impotency:
For there is no invincible Difficulty; no Ignorance: We Are not taught, but made to know. There is no Impotency:
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For every one can use the Parts of Nature; at least, when at Age. * There is no Impediment:
For every one can use the Parts of Nature; At least, when At Age. * There is no Impediment:
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For it is transacted within ones self: Not subject to the Controul of any Usurper. For, an internal Elicit Act is exempt from all the World:
For it is transacted within ones self: Not Subject to the Control of any Usurper. For, an internal Elicit Act is exempt from all the World:
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And may be done by the Mind, which is at liberty; when the Person is under restraint.
And may be done by the Mind, which is At liberty; when the Person is under restraint.
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For, unless you can keep him perpetually from himself; you cannot keep him from Reflection upon God, or from other internal Acts. God's Communications awaken to this.
For, unless you can keep him perpetually from himself; you cannot keep him from Reflection upon God, or from other internal Acts. God's Communications awaken to this.
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Now all we have are such * ( viz. Communications from God. ) What have we that we receive not? Man's Principles incline:
Now all we have Are such * (viz. Communications from God.) What have we that we receive not? Man's Principles incline:
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For, all Understanding tends to God. God is the Center of reasonable Souls, and Spirits. Things about us, contribute objectively:
For, all Understanding tends to God. God is the Centre of reasonable Souls, and Spirits. Things about us, contribute objectively:
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The Heavens declare the Glory of God. Man cannot look abroad; but something of God offers it self; something sounds in his Ear.The Heavens declare the Glory of God. Man cannot look abroad; but something of God offers it self; something sounds in his Ear.
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No Voice in Nature so loud: No Language so easie to be understood.
No Voice in Nature so loud: No Language so easy to be understood.
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To the Christian World, there is God's superadded Instrument, the Scripture; which contains Matters of Revelation from God;
To the Christian World, there is God's superadded Instrument, the Scripture; which contains Matters of Revelation from God;
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whereby, also, the natural Notices of God, are awaken'd, and inliven'd. To Sum up all. The Language of our Souls within; the Impressions of the Divine Wisdom throughout the Creation;
whereby, also, the natural Notices of God, Are awakened, and enlivened. To Sum up all. The Language of our Souls within; the Impressions of the Divine Wisdom throughout the Creation;
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the objective Acclamations of all Creatures, carry us on, strongly, to Application to God. All thy Works praise thee, O Lord.
the objective Acclamations of all Creatures, carry us on, strongly, to Application to God. All thy Works praise thee, Oh Lord.
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Holy Scripture comes in pursuance of these, to repeat and reinforce them.
Holy Scripture comes in pursuance of these, to repeat and reinforce them.
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So that He must of Necessity be very dissolute, and profligate, in respect of his Manners;
So that He must of Necessity be very dissolute, and profligate, in respect of his Manners;
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of a havock'd Conscience, and confounded Understanding; who being Partaker of intelectual Nature; intelligent, by Vertue of his Faculties;
of a havocked Conscience, and confounded Understanding; who being Partaker of intellectual Nature; intelligent, by Virtue of his Faculties;
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living in the midst of Speaking Arguments (for Things speak, ) doth not spell God out, in the Variety or Curiosity of his Creatures;
living in the midst of Speaking Arguments (for Things speak,) does not spell God out, in the Variety or Curiosity of his Creatures;
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nor understand the Language of Heaven and Earth. I must needs tell the loose, prophane World;
nor understand the Language of Heaven and Earth. I must needs tell the lose, profane World;
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* those who being harden'd by Custom and Practice, do controul Grounds and Principles of sober Reason and Judgment;
* those who being hardened by Custom and Practice, do control Grounds and Principles of Sobrium Reason and Judgement;
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thinking all to be lawful that others do, and the Guise of the World an account of Action;
thinking all to be lawful that Others do, and the Guise of the World an account of Actium;
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pretending the Doubtfulness and Uncertainty of Reason, from the several Opinions of incompetent Persons (which is the only Defence and Apology,
pretending the Doubtfulness and Uncertainty of Reason, from the several Opinions of incompetent Persons (which is the only Defence and Apology,
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for exorbitant living, such credulous Persons have;) willing to believe what their Lusts lead them to,
for exorbitant living, such credulous Persons have;) willing to believe what their Lustiest led them to,
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and what they would fain have to be true; * I must tell them, that if ever they come to be awaken'd; to have serious Thoughts; to reflect upon themselves;
and what they would fain have to be true; * I must tell them, that if ever they come to be awakened; to have serious Thoughts; to reflect upon themselves;
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comparing what they have done, with Principles of severe and impartial Reason, not born to gratifie Sence, or to comply with Humour;
comparing what they have done, with Principles of severe and impartial Reason, not born to gratify Sense, or to comply with Humour;
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they will prove burthensome to their Conscience, and to the Sence of Nature; so that they will be confounded in themselves;
they will prove burdensome to their Conscience, and to the Sense of Nature; so that they will be confounded in themselves;
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ready to call on Mountains and Hills to fall upon them, and cover them from the Face of their Judge; and will be found Speechless.
ready to call on Mountains and Hills to fallen upon them, and cover them from the Face of their Judge; and will be found Speechless.
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Man cannot be at ease, till all he hath sinfully done, be undone; till right Judgment, which hath been violently forc'd, be renew'd;
Man cannot be At ease, till all he hath sinfully done, be undone; till right Judgement, which hath been violently forced, be renewed;
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and regular Life and Conversation restor'd. All this must be done by mental Illumination, Conviction, and Satisfaction.
and regular Life and Conversation restored. All this must be done by mental Illumination, Conviction, and Satisfaction.
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The Scripture-way of Dealing with Men, in Matters of Religion, is always by Evidence of Reason and Argument.
The Scriptural way of Dealing with Men, in Matters of Religion, is always by Evidence of Reason and Argument.
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In Conversion, there must be a Transformation of the whole inward Man. The Sence of the Soul must incline to God:
In Conversion, there must be a Transformation of the Whole inward Man. The Sense of the Soul must incline to God:
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The Reason of the Mind, * must be the same with the Reason of Things.
The Reason of the Mind, * must be the same with the Reason of Things.
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Religion, indeed, is openly contradicted, by the licentious Practices of such who take to themselves Power and Priviledge to do as they list:Religion, indeed, is openly contradicted, by the licentious Practices of such who take to themselves Power and Privilege to do as they list:
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But it is mis-represented, scandalized, made ridiculous, and contemptible, by the fond Imaginations, nauseous, fulsome Principles, of the Superstitious:
But it is misrepresented, scandalized, made ridiculous, and contemptible, by the found Imaginations, nauseous, fulsome Principles, of the Superstitious:
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And I reckon that what hath not Reason in it, or for it;
And I reckon that what hath not Reason in it, or for it;
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if held out for Religion, is, Man's Superstition. Some things of this Nature may be well meant, by those who are weak:
if held out for Religion, is, Man's Superstition. some things of this Nature may be well meant, by those who Are weak:
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But it is not Religion of God's making. But we make our selves Slaves, to be under the Power of it.
But it is not Religion of God's making. But we make our selves Slaves, to be under the Power of it.
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It is the Excellency of Religion, that it is highly reasonable; gives an account of it self to Man's Mind; and satisfies.
It is the Excellency of Religion, that it is highly reasonable; gives an account of it self to Man's Mind; and Satisfies.
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— Truth clears it self, and discloses its contrary, Error.
— Truth clears it self, and discloses its contrary, Error.
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SERMON IV. ROMANS I. 21, 22. Because that when they knew God, they glorified him not as God; neither were thankful:
SERMON IV. ROMAN I. 21, 22. Because that when they knew God, they glorified him not as God; neither were thankful:
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but became vain in their Imaginations: and their foolish Heart was darkned. Professing themselves to be wise, they became Fools.
but became vain in their Imaginations: and their foolish Heart was darkened. Professing themselves to be wise, they became Fools.
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I Have formerly spoken to that which is fundamental to all Religion and Conscience; that God, in the moment of his Creation, did make Man capable of knowing Him;
I Have formerly spoken to that which is fundamental to all Religion and Conscience; that God, in the moment of his Creation, did make Man capable of knowing Him;
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* so as to know what he is; and what are his essential Perfections, his Goodness, Wisdom, and Power: Upon which it follows;
* so as to know what he is; and what Are his essential Perfections, his goodness, Wisdom, and Power: Upon which it follows;
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Men do grievously miscarry, are very short, do not answer the Principles of God's Creation,
Men do grievously miscarry, Are very short, do not answer the Principles of God's Creation,
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nor do that which is agreeable to their Make; if they do not glorifie God, as God, and be not thankful to him. 1 st. They glorifie him not as God, that take no notice of him in the World; that grosly neglect him; making no Acknowledgment of him;
nor doe that which is agreeable to their Make; if they do not Glorify God, as God, and be not thankful to him. 1 Saint. They Glorify him not as God, that take no notice of him in the World; that grossly neglect him; making no Acknowledgment of him;
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not liking to retain God in the World:
not liking to retain God in the World:
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which imports Aversation. That which is the Excellency of Mind and Understanding, is a peculiar Faculty appropriated to God.
which imports Aversation. That which is the Excellency of Mind and Understanding, is a peculiar Faculty appropriated to God.
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It is that which is its natural Vertue, to make search and inquiry after God; to be employ'd about him, to tender Homage and Observance to him.
It is that which is its natural Virtue, to make search and inquiry After God; to be employed about him, to tender Homage and Observance to him.
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— To live without God in the World, therefore, is not to glorifie God, as God.
— To live without God in the World, Therefore, is not to Glorify God, as God.
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2 dly. They glorifie him not as God, that entertain base and unworthy Apprehensions of him;
2 dly. They Glorify him not as God, that entertain base and unworthy Apprehensions of him;
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attributing that to him, which is truer of the contrary, and most Degenerate Nature, not becoming the first and chiefest Goodness; thinking of him as an Enemy: whereas he hates nothing that he hath made. He is good to all.
attributing that to him, which is truer of the contrary, and most Degenerate Nature, not becoming the First and chiefest goodness; thinking of him as an Enemy: whereas he hates nothing that he hath made. He is good to all.
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His tender Mercies are over all his Works. — A mild and gentle Spirit governs the World; loving to Mankind.His tender mercies Are over all his Works. — A mild and gentle Spirit governs the World; loving to Mankind.
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— It's not to glorifie God, to think, that God hath imposed a Law upon himself,
— It's not to Glorify God, to think, that God hath imposed a Law upon himself,
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or any way limited or disabled himself, to commiserate in all compassionable Cases;
or any Way limited or disabled himself, to commiserate in all compassionable Cases;
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to think, that he is not perfectly free, in all Futurity of time, to do that which is just and fit, merciful and gracious, friendly, benign and kind; becoming Infinite Goodness;
to think, that he is not perfectly free, in all Futurity of time, to do that which is just and fit, merciful and gracious, friendly, benign and kind; becoming Infinite goodness;
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sutable to his relation to his Creatures.
suitable to his Relation to his Creatures.
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* It is not to glorifie God, to say that of him, which may discountenance Application to him, by any of his Creatures, in any Case of Necessity and Misery.
* It is not to Glorify God, to say that of him, which may discountenance Application to him, by any of his Creatures, in any Case of Necessity and Misery.
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For God is known to us, by Good. And there is no true Notion of God,
For God is known to us, by Good. And there is no true Notion of God,
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unless the full Form, Essence, and Substance of Good, be fully in it: For there is no absolute Perfection but in Conjunction with Goodness:
unless the full From, Essence, and Substance of Good, be Fully in it: For there is no absolute Perfection but in Conjunction with goodness:
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wherefore God magnifies his Mercy, Goodness, Righteousness, fair compassionate equal Dealing, above all other his names.
Wherefore God Magnifies his Mercy, goodness, Righteousness, fair compassionate equal Dealing, above all other his names.
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But those that are of malignant, spightful, envious, naughty Dispositions, they think it is the Excellency of God to be revengeful,
But those that Are of malignant, spiteful, envious, naughty Dispositions, they think it is the Excellency of God to be revengeful,
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and to drive Designs of Ill upon his Creatures. Psal. 50. 21. Thou thoughtest I was such an one as thy self.
and to drive Designs of Ill upon his Creatures. Psalm 50. 21. Thou thoughtest I was such an one as thy self.
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And, really, do we find Men of narrow Spirits, that are ready to malign the Good of their Neighbour;
And, really, do we find Men of narrow Spirits, that Are ready to malign the Good of their Neighbour;
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you may be confident what Apprehensions they have of God:
you may be confident what Apprehensions they have of God:
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a hundred to one, but the Excellency of these Mens Divinity, is Soveraignty to ruin a great part of his Creation, to show his Power.
a hundred to one, but the Excellency of these Men's Divinity, is Sovereignty to ruin a great part of his Creation, to show his Power.
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But nothing is more certain, than that Infinite Goodness doth to the full, what is Good.
But nothing is more certain, than that Infinite goodness does to the full, what is Good.
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Nothing more certain, than that God doth answer the Relation he stands in, to his Creation:
Nothing more certain, than that God does answer the Relation he Stands in, to his Creation:
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and where we see Indulgency of Fathers;
and where we see Indulgency of Father's;
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this Goodness of Disposition in them, is but a Communication from God, a Resemblance of his Affection to his Creatures, in some measure:
this goodness of Disposition in them, is but a Communication from God, a Resemblance of his Affection to his Creatures, in Some measure:
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for is there any thing of Perfection in all the World, that doth not derive from him, who is the first, and chiefest Good? — When you have done all you can;
for is there any thing of Perfection in all the World, that does not derive from him, who is the First, and chiefest Good? — When you have done all you can;
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the best Notion you can have of Deity, is Goodness. God, and Good, are best known by one another.
the best Notion you can have of Deity, is goodness. God, and Good, Are best known by one Another.
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He that came from God, came to seek and to save. It is, therefore, not a Divine Work, to make havock and spoil.
He that Come from God, Come to seek and to save. It is, Therefore, not a Divine Work, to make havoc and spoil.
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— This is the first thing in Religion: to have true Suppositions concerning God. And if we have not these;
— This is the First thing in Religion: to have true Suppositions Concerning God. And if we have not these;
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we may dread and fear him, as an Enemy;
we may dread and Fear him, as an Enemy;
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but * not love him: we shall withdraw from God, yea hate him, and seek Happiness other-where. 3 dly. For Men to assume to themselves Power,
but * not love him: we shall withdraw from God, yea hate him, and seek Happiness otherwhere. 3 dly. For Men to assume to themselves Power,
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and Authority, to assign a Mode of Divine Worship;
and authority, to assign a Mode of Divine Worship;
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to make some material thing, a Representation of God to us, or exhibitive of his Influence, to make an Instrument in Divine Worship, without warrant from God,
to make Some material thing, a Representation of God to us, or exhibitive of his Influence, to make an Instrument in Divine Worship, without warrant from God,
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or * as accountable in way of Reason. This is not to glorifie God, as God.
or * as accountable in Way of Reason. This is not to Glorify God, as God.
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For this is to limit and confine him. This hath been done presumptuously in the Heathen World.
For this is to limit and confine him. This hath been done presumptuously in the Heathen World.
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And this is that which God took so much Offence at, in the Jewish State. And there is the same thing in the use of the Roman Worship.
And this is that which God took so much Offence At, in the Jewish State. And there is the same thing in the use of the Roman Worship.
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In former times God did make some material things a Testimony of himself: as the Temple was the place of Shecinah, or Divine Habitation.
In former times God did make Some material things a Testimony of himself: as the Temple was the place of Shekinah, or Divine Habitation.
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There should be no Shecinah, but by Divine Assignation. God may do what he pleases:
There should be no Shekinah, but by Divine Assignation. God may do what he Pleases:
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but, for us, to take upon us, is to change the Glory of the incorruptable God into an Image, &c. and to turn the Truth of God into a Lye;
but, for us, to take upon us, is to change the Glory of the incorruptible God into an Image, etc. and to turn the Truth of God into a Lie;
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and serve the Creature, more than the Creator. This, the Israelites did. For, when they made a Calf; they would have something of Divine Representation:
and serve the Creature, more than the Creator. This, the Israelites did. For, when they made a Calf; they would have something of Divine Representation:
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which tho' the Text so calls, in contempt; yet they, by the name of the Angel. And this is also, in Popish-Church Images.
which though the Text so calls, in contempt; yet they, by the name of the Angel. And this is also, in Popish-Church Images.
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It is not reasonable to imagine the Heathen World did otherwise.
It is not reasonable to imagine the Heathen World did otherwise.
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The Idolatry of the World hath been about the Medium of Worship, not about the Object. Can any one think the Jews were so stupid and sottish as to think that what they made, did make them? or that their Calf did bring them out of Egypt? The Calf was Loco Mosis, non Dei.
The Idolatry of the World hath been about the Medium of Worship, not about the Object. Can any one think the jews were so stupid and sottish as to think that what they made, did make them? or that their Calf did bring them out of Egypt? The Calf was Loco Moses, non Dei.
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These * things are prohibited in the second Commandment; the Reason of which is moral, and perpetual.
These * things Are prohibited in the second Commandment; the Reason of which is moral, and perpetual.
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4 thly. Men do not glorifie God; when they do degenerate into the clean contrary Nature, (as in the 30 and 31 st Verse) degenerating into all sorts of Naughtiness;
4 thly. Men do not Glorify God; when they do degenerate into the clean contrary Nature, (as in the 30 and 31 Saint Verse) degenerating into all sorts of Naughtiness;
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living in Contradicton to the Nature of God, and his Laws, the Rules of Righteousness, and Dictates of Reason.
living in Contradiction to the Nature of God, and his Laws, the Rules of Righteousness, and Dictates of Reason.
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— It is expected (and nothing is more natural to us, than) that we should govern our selves by the Laws and Dictates of our Nature;
— It is expected (and nothing is more natural to us, than) that we should govern our selves by the Laws and Dictates of our Nature;
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and that we should write after God's Copy;
and that we should write After God's Copy;
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and that we should endeavour to be, in our measure and proportion, what God is, in his Height and Excellency.
and that we should endeavour to be, in our measure and proportion, what God is, in his Height and Excellency.
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If this be, to adore him; to think that all the Ways of God are Truth, Righteousness, and Goodness;
If this be, to adore him; to think that all the Ways of God Are Truth, Righteousness, and goodness;
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then it is Religion in us, to bring forth the Fruits of Truth, Righteousness, and Goodness. We glorifie God,
then it is Religion in us, to bring forth the Fruits of Truth, Righteousness, and goodness. We Glorify God,
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therefore, in the fullest and highest measure, when we do so adore the Divine Perfections;
Therefore, in the Fullest and highest measure, when we do so adore the Divine Perfections;
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and are so taken with them, that we affect an Imitation of them, and a Participation, according to our Capacity;
and Are so taken with them, that we affect an Imitation of them, and a Participation, according to our Capacity;
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and, when this is Final and Ultimate in us.
and, when this is Final and Ultimate in us.
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Therefore, they do not glorifie him as God, who do not set themselves, in a way of Subordination to God, to act for his Glory;
Therefore, they do not Glorify him as God, who do not Set themselves, in a Way of Subordination to God, to act for his Glory;
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and, in their Places and Spheres of Action, do not serve these glorious Ends of Goodness, Righteousness, and Truth.
and, in their Places and Spheres of Actium, do not serve these glorious Ends of goodness, Righteousness, and Truth.
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They glorified him not as God, NEITHER WERE THANKFUL. They glorified him not as God, NEITHER WERE THANKFUL.
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5 thly. Unthankfulness. — To be devoid of Sence of God's Goodness, and Kindness, in the many Fruits of his Love and Faithfulness to us.
5 thly. Unthankfulness. — To be devoid of Sense of God's goodness, and Kindness, in the many Fruits of his Love and Faithfulness to us.
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* This is not to glorifie God.
* This is not to Glorify God.
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— What have we that we have not received? Can we sacrifice to God of any thing that is our own? — But this is our own;
— What have we that we have not received? Can we sacrifice to God of any thing that is our own? — But this is our own;
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* to be thankful: and he that is truly thankful to God, will certainly glorifie him, as God.
* to be thankful: and he that is truly thankful to God, will Certainly Glorify him, as God.
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Since we are so much beholden to the Divine Goodness; and are so unable to make Recompence;
Since we Are so much beholden to the Divine goodness; and Are so unable to make Recompense;
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there is all the Reason in the World we should be sensible, and make due Acknowledgments.
there is all the Reason in the World we should be sensible, and make due Acknowledgments.
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And, indeed, Thankfulness and Obedience are our truest Sacrifices, acceptable to God, and available in our behalf.
And, indeed, Thankfulness and obedience Are our Truest Sacrifices, acceptable to God, and available in our behalf.
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Whoso offereth Praise glorifies me, Psal. 50. 23. otherwise Oblations are insignificant.Whoso Offereth Praise Glorifies me, Psalm 50. 23. otherwise Oblations Are insignificant.
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Therefore see Isa. 66. 3, 4. There, things of Divine Institution, and choice things, are represented as things most infamous and abominable.
Therefore see Isaiah 66. 3, 4. There, things of Divine Institution, and choice things, Are represented as things most infamous and abominable.
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— How comes this to pass? — Because they have chosen their own Ways, and their Souls delight in their own Abominations.
— How comes this to pass? — Because they have chosen their own Ways, and their Souls delight in their own Abominations.
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— So that it is Thankfulness, and Obedience, that are things of a Nature that cannot be corrupted:
— So that it is Thankfulness, and obedience, that Are things of a Nature that cannot be corrupted:
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Sacrifice, and Things external, may be vitiated and corrupted; they may be in an ill Conjunction;Sacrifice, and Things external, may be vitiated and corrupted; they may be in an ill Conjunction;
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and they will be looked upon as Bribes to satisfie God for Immorality.
and they will be looked upon as Bribes to satisfy God for Immorality.
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— That God who is of purer Eyes than to behold Iniquity, cannot be pleas'd with any thing that may pretend, by way of recompence,
— That God who is of Purer Eyes than to behold Iniquity, cannot be pleased with any thing that may pretend, by Way of recompense,
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for any impure, filthy, immoral Acts. — So Isaiah 1. 11, 12, 13, &c. these things were instituted by God, and required under great Penalties.
for any impure, filthy, immoral Acts. — So Isaiah 1. 11, 12, 13, etc. these things were instituted by God, and required under great Penalties.
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What work doth this Prophet make, to cry down all Religion among them? If he lived in our days, he would cry down a great deal of Formality; yea things really Good; if in Conjunction with Immorality.
What work does this Prophet make, to cry down all Religion among them? If he lived in our days, he would cry down a great deal of Formality; yea things really Good; if in Conjunction with Immorality.
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— If Men be immoral, in any way whatsoever; if they consent to any Iniquity; if they allow themselves in any evil Practice;
— If Men be immoral, in any Way whatsoever; if they consent to any Iniquity; if they allow themselves in any evil Practice;
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if they admit any such thing; it doth spoil all their Religion.
if they admit any such thing; it does spoil all their Religion.
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— We may conclude concerning all our Devotions, and all those things that are but the Ministries and Instruments of Piety, (which are good in their right use;) if they are performed to be glorified in, to be boasted of;
— We may conclude Concerning all our Devotions, and all those things that Are but the Ministries and Instruments of Piety, (which Are good in their right use;) if they Are performed to be glorified in, to be boasted of;
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it is but as magnifying the Name of God, and not departing from Iniquity: If there be any Act of Unrighteousness;
it is but as magnifying the Name of God, and not departing from Iniquity: If there be any Act of Unrighteousness;
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it doth not only blemish, but marr, and spoil all.
it does not only blemish, but mar, and spoil all.
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And is it not plainly said, the Sacrifice of the Wicked is an Abomination to the Lord? as also Mich. 6. 6, 7, 8. Wherefore Thankfulness,
And is it not plainly said, the Sacrifice of the Wicked is an Abomination to the Lord? as also Mich. 6. 6, 7, 8. Wherefore Thankfulness,
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and Obedience, that is the true Sacrifice;
and obedience, that is the true Sacrifice;
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that is what is worthy of the Creature to the Creator, and that which God will certainly accept.that is what is worthy of the Creature to the Creator, and that which God will Certainly accept.
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But it is most certain, that the Zeal of any Institution, tho' it be Divine Institution, is to God unacceptable, if in Conjunction with Immorality.
But it is most certain, that the Zeal of any Institution, though it be Divine Institution, is to God unacceptable, if in Conjunction with Immorality.
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THANKSGIVING is an eminent piece of that Worship we call Invocation of God.
THANKSGIVING is an eminent piece of that Worship we call Invocation of God.
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Three things are proper Prayer-Matter, (* and if Men confine themselves to these, keep to proper Prayer-Matter, and avoid unnecessary Repetitions; none can be too long:
Three things Are proper Prayer-Matter, (* and if Men confine themselves to these, keep to proper Prayer-Matter, and avoid unnecessary Repetitions; none can be too long:
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but if Men take liberty, in Prayer, to declare, and to tell God Stories;
but if Men take liberty, in Prayer, to declare, and to tell God Stories;
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then I do not know when, or where it will end:) 1 st. Confession of Sin, with desire of Pardon. And as for that;
then I do not know when, or where it will end:) 1 Saint. Confessi of since, with desire of Pardon. And as for that;
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if Men live Christian Lives, they will not have the same Sins to confess the second time.
if Men live Christian Lives, they will not have the same Sins to confess the second time.
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For Christian Religion is not, to Sin, and Pray; and Pray, and Sin. You may indeed acknowledge you have done it before;
For Christian Religion is not, to since, and Pray; and Pray, and Sin. You may indeed acknowledge you have done it before;
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but to confess it, as practised again, and again;
but to confess it, as practised again, and again;
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this doth declare that you are not Religious, but Prophane. 2 dly. Acknowledgment of the Perfections of the Divine Being;
this does declare that you Are not Religious, but Profane. 2 dly. Acknowledgment of the Perfections of the Divine Being;
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of his Superiority, and of our Dependance upon God:
of his Superiority, and of our Dependence upon God:
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with a sence of our Insufficiency and Weakness, and Desire of Divine Grace, Influence, and Assistance. with a sense of our Insufficiency and Weakness, and Desire of Divine Grace, Influence, and Assistance.
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This is always to be in Prayer; and this is a great Matter of Prayer. Because tho' we are in a growing Condition;
This is always to be in Prayer; and this is a great Matter of Prayer. Because though we Are in a growing Condition;
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yet we may say, in this State, that we have not attained. Therefore to come to God in sence of our Insufficiency,
yet we may say, in this State, that we have not attained. Therefore to come to God in sense of our Insufficiency,
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and of the Necessity of God's Influencing, and Co-operating Grace;
and of the Necessity of God's Influencing, and Cooperating Grace;
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this is work for us every day. 3 dly. Resentments of God's Goodness and Faithfulness to us:
this is work for us every day. 3 dly. Resentments of God's goodness and Faithfulness to us:
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and thankful Apprehensions and Expressions * of this. and thankful Apprehensions and Expressions * of this.
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And whatsoever is not comprehended in, or referred to, in these; is Heterogenial to Prayer, is Exorbitant,
And whatsoever is not comprehended in, or referred to, in these; is Heterogenous to Prayer, is Exorbitant,
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and is not Prayer. — By the two former, we daily fetch from God; we obtain Pardon of Sin through Christ, we obtain Guidance, Aid, and Assistance.
and is not Prayer. — By the two former, we daily fetch from God; we obtain Pardon of since through christ, we obtain Guidance, Aid, and Assistance.
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— By the last, we bring to him: and this is our only Return.
— By the last, we bring to him: and this is our only Return.
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Grateful Resentments, and Apprehensions, of the various Effects of the Divine Providence over us, for averting of Evils from us,Grateful Resentments, and Apprehensions, of the various Effects of the Divine Providence over us, for averting of Evils from us,
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and conferring of Good, as they express our Ingenuity of Spirit towards God;
and conferring of Good, as they express our Ingenuity of Spirit towards God;
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so they are the best things in our hands for God, * the best Returns to God.
so they Are the best things in our hands for God, * the best Returns to God.
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— Galen, the famous Physician, having occasion to observe the Curiosity that is in the Make of Man's Body, doth make a Hymn to God.
— Galen, the famous physician, having occasion to observe the Curiosity that is in the Make of Man's Body, does make a Hymn to God.
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This, * ( says he ) is the truest Worship of God the Creator: and this is far more acceptable, and better in it self;
This, * (Says he) is the Truest Worship of God the Creator: and this is Far more acceptable, and better in it self;
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than if I were able to bring a thousand Sacrifices, or should offer the choicest Incense and Perfumes;
than if I were able to bring a thousand Sacrifices, or should offer the Choicest Incense and Perfumes;
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if I my self be sensible, acknowledge;
if I my self be sensible, acknowledge;
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and, upon occasion exhibit, and represent the Power of the Creator, the Wisdom of the Creator,
and, upon occasion exhibit, and represent the Power of the Creator, the Wisdom of the Creator,
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and his Goodness: His Power * and Wisdom, for that he hath contrived, in Mode and Figure, so many Fitnesses;
and his goodness: His Power * and Wisdom, for that he hath contrived, in Mode and Figure, so many Fitnesses;
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and his Goodness, in that he hath so fully communicated himself.
and his goodness, in that he hath so Fully communicated himself.
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For, what are Creatures, but Divine Communications? and this do I understand to be the best Worship of God,
For, what Are Creatures, but Divine Communications? and this do I understand to be the best Worship of God,
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and transcendent of that Sacrifice which may consist of Hecatombs of Beasts, and of the purest Incense.
and transcendent of that Sacrifice which may consist of Hecatombs of Beasts, and of the Purest Incense.
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One thing we have, and but one thing, which we may call our own: I mean the Consent of our Minds: and that must be ours; or else it is not our Consent: it is not what it is, unless it be our own.
One thing we have, and but one thing, which we may call our own: I mean the Consent of our Minds: and that must be ours; or Else it is not our Consent: it is not what it is, unless it be our own.
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And yet we must acknowledge the Grace of God, that it is our own, by Divine Concurrence.
And yet we must acknowledge the Grace of God, that it is our own, by Divine Concurrence.
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Now let us by our own voluntary Act, addict and determine our selves to God. Let us afford him the Consent of our Minds;
Now let us by our own voluntary Act, addict and determine our selves to God. Let us afford him the Consent of our Minds;
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i. e. make him our Delight and our Choice; take Pleasure, Content, and Satisfaction in him.i. e. make him our Delight and our Choice; take Pleasure, Content, and Satisfaction in him.
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This is the fullest way of Thankfulness to God;
This is the Fullest Way of Thankfulness to God;
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out of sence of his Excellency and Goodness, to reckon all our Happiness to consist in our Enjoyment of him, our being and living in Communion and Acquaintance with him.
out of sense of his Excellency and goodness, to reckon all our Happiness to consist in our Enjoyment of him, our being and living in Communion and Acquaintance with him.
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So that we have where-withal to sacrifice to God:
So that we have wherewithal to sacrifice to God:
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We have the Consent of our Minds. We have this, from God, to be our own Act. We may make him our Choice, breath after Interest in him,
We have the Consent of our Minds. We have this, from God, to be our own Act. We may make him our Choice, breath After Interest in him,
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and Communion with * him. This is the best Expression of Thankfulness: and this is the Christian's Free-will Offering.
and Communion with * him. This is the best Expression of Thankfulness: and this is the Christian's Freewill Offering.
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* Thus I * have made Explication of Unthankfulness. — We owe Thankfulness to God, because we live by his Influence.
* Thus I * have made Explication of Unthankfulness. — We owe Thankfulness to God, Because we live by his Influence.
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It is most natural to make Acknowledgment, and to make thankful Returns to God. — Their Accusation is, that they did not glorifie him as God; and were unthankful.
It is most natural to make Acknowledgment, and to make thankful Returns to God. — Their Accusation is, that they did not Glorify him as God; and were unthankful.
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The Argument of Conviction, and the Aggravation of the Fault, is, because God made them capable of knowing that God is, and that willingly and knowingly they were thus wanting, and so did transgress.
The Argument of Conviction, and the Aggravation of the Fault, is, Because God made them capable of knowing that God is, and that willingly and knowingly they were thus wanting, and so did transgress.
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That Person is altogether unexcusable, * and self-condemned, who knowing that he hath a Creator that is of infinite Power, Goodness, and Wisdom;
That Person is altogether unexcusable, * and self-condemned, who knowing that he hath a Creator that is of infinite Power, goodness, and Wisdom;
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and having Sense and Knowledge that there is a God, (as God hath made Man to have) doth not adore him, fulfil his Will, is not observant of him, not affected toward him, doth not rejoyce, and delight in him.
and having Sense and Knowledge that there is a God, (as God hath made Man to have) does not adore him, fulfil his Will, is not observant of him, not affected towards him, does not rejoice, and delight in him.
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* So that Irreligion is the most unnatural thing in the World.
* So that Irreligion is the most unnatural thing in the World.
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Truth is a seminal Principle with which the Mind of Man being impregnated, ought to bring forth:
Truth is a seminal Principle with which the Mind of Man being impregnated, ought to bring forth:
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and in this case * there should be neither Barrenness, nor Abortions. For, Rational Nature is as sufficient and proportionable to its Effects,
and in this case * there should be neither barrenness, nor Abortions. For, Rational Nature is as sufficient and proportionable to its Effects,
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as any vital Principle besides in the World.
as any vital Principle beside in the World.
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If hurting a Woman with Child, so as Mischief followeth, be so punishable, ( Exod. 21. 23.) what is this case of Destroying the Seed of God in Man's Minds. For so it is called 1 John 3. 9. Seed is accounted lost when, * being sown in the Ground, it never comes up.
If hurting a Woman with Child, so as Mischief follows, be so punishable, (Exod 21. 23.) what is this case of Destroying the Seed of God in Man's Minds. For so it is called 1 John 3. 9. Seed is accounted lost when, * being sown in the Ground, it never comes up.
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So are Notions of things in Minds, in respect of their Acts and Vertues.
So Are Notions of things in Minds, in respect of their Acts and Virtues.
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Truth received into the Mind by Knowledge, is to the Soul, as Leaven put into the Meal.
Truth received into the Mind by Knowledge, is to the Soul, as Leaven put into the Meal.
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It is as natural that Will should follow, as that Understanding should go first. We first receive from God by mental Illumination; there Judgment passes into Victory.
It is as natural that Will should follow, as that Understanding should go First. We First receive from God by mental Illumination; there Judgement passes into Victory.
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God enlightens the World, by the Sun, in reference to Actions of several Creatures: God enlightens the World, by the Sun, in Referente to Actions of several Creatures:
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He doth not illuminate the intellectual World of Spirits, viz. Angels, and Souls, by the Influence and Communication of himself, to less purpose.
He does not illuminate the intellectual World of Spirits, viz. Angels, and Souls, by the Influence and Communication of himself, to less purpose.
pns31 vdz xx vvi dt j n1 pp-f n2, n1 n2, cc n2, p-acp dt n1 cc n1 pp-f px31, p-acp dc n1.
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Wheresoever God, who is the Father of Light, and God of Truth, sends his Rays and Beams into the Souls of Men;
Wheresoever God, who is the Father of Light, and God of Truth, sends his Rays and Beams into the Souls of Men;
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there he expects the Mind to be purified, as well as enlightned. And in case of failure, he will severely challenge the Impediment.
there he expects the Mind to be purified, as well as enlightened. And in case of failure, he will severely challenge the Impediment.
a-acp pns31 vvz dt n1 pc-acp vbi vvn, c-acp av c-acp vvn. cc p-acp n1 pp-f n1, pns31 vmb av-j vvi dt n1.
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The imprisoning and controuling of Truth, is an Action of the highest Injury, and Offence to God, that a Man can commit;
The imprisoning and controlling of Truth, is an Actium of the highest Injury, and Offence to God, that a Man can commit;
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beyond what we can easily imagine.
beyond what we can Easily imagine.
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For whosoever hath received any thing from God, by Mental Illumination, if he doth not pursue it, to the Refinement of his Spirit; he doth counter-work God.
For whosoever hath received any thing from God, by Mental Illumination, if he does not pursue it, to the Refinement of his Spirit; he does counterwork God.
p-acp r-crq vhz vvn d n1 p-acp np1, p-acp j n1, cs pns31 vdz xx vvi pn31, p-acp dt n1 pp-f po31 n1; pns31 vdz n1 np1.
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He who stifles, or goes against his Knowledge, doth in effect, give a Check to God's working in him.
He who stifles, or Goes against his Knowledge, does in Effect, give a Check to God's working in him.
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For us, thus to do, would be to reject God, where we most find, and feel him;
For us, thus to do, would be to reject God, where we most find, and feel him;
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to strike at the Image of God in our selves.
to strike At the Image of God in our selves.
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What would not this naughty Disposition of Heart, against Heart, carry Man out to, if he had Power and Opportunity against God? For, doth it not declare a Displacency and Antipathy against God,
What would not this naughty Disposition of Heart, against Heart, carry Man out to, if he had Power and Opportunity against God? For, does it not declare a Displacency and Antipathy against God,
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for Man to run from that in himself, which immediately comes from God, beares his Image, hath his Stamp upon it? Where the Truth of God is inwardly disgusted, disrelished,
for Man to run from that in himself, which immediately comes from God, bears his Image, hath his Stamp upon it? Where the Truth of God is inwardly disgusted, disrelished,
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so as not to be concocted, and turned into Spiritual Nourishment; is not there an exasperated and implacable Spirit against God?
so as not to be concocted, and turned into Spiritual Nourishment; is not there an exasperated and implacable Spirit against God?
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Truth is connatural to a Man's Soul, and, in Conjunction with it, becomes the Mind's Temper, Complexion, Constitution; therefore must be kindly used.
Truth is connatural to a Man's Soul, and, in Conjunction with it, becomes the Mind's Temper, Complexion, Constitution; Therefore must be kindly used.
n1 vbz j p-acp dt ng1 n1, cc, p-acp n1 p-acp pn31, vvz dt ng1 vvi, n1, n1; av vmb vbi av-j vvn.
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What Health and Strength are to the Body, that Truth is to the Mind and Understanding.What Health and Strength Are to the Body, that Truth is to the Mind and Understanding.
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The former makes Men strong, vigorous, Bodily active; the latter clears the Sight, cures all Infirmities of the Mind.
The former makes Men strong, vigorous, Bodily active; the latter clears the Sighed, cures all Infirmities of the Mind.
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— What Obstructions are in the Body, which are mischievous to Operations of Nature;
— What Obstructions Are in the Body, which Are mischievous to Operations of Nature;
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that violent Detensions of Notices and Principles of Action, or Contradictions to the Reason of the Mind, are, in intelectual Life.that violent Detensions of Notices and Principles of Actium, or Contradictions to the Reason of the Mind, Are, in intellectual Life.
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— What we eat and drink, if it be not first subdued, by the power of Nature,
— What we eat and drink, if it be not First subdued, by the power of Nature,
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and then convey'd to the several parts of the Body, for their Sustenance and Nutriment, becomes matter of Disease and Sickness.
and then conveyed to the several parts of the Body, for their Sustenance and Nutriment, becomes matter of Disease and Sickness.
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Knowledge is the Mind's * Sustenance and Nutriment; therefore is not ultimately to rest in Understanding; but in Will and Affections; should become Goodness; and, in Conversation,
Knowledge is the Mind's * Sustenance and Nutriment; Therefore is not ultimately to rest in Understanding; but in Will and Affections; should become goodness; and, in Conversation,
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and Actions of Life, produce Obedience; and is the same thing under several Denominations, and in respect to different Habitudes, and distinct Functions, and Purposes;
and Actions of Life, produce obedience; and is the same thing under several Denominations, and in respect to different Habitudes, and distinct Functions, and Purposes;
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as the Sea which is one and the same, is one-where called the Mediterranean, in another place the German Ocean, and the like.
as the Sea which is one and the same, is onewhere called the Mediterranean, in Another place the Germane Ocean, and the like.
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The Understanding is not enlightned finally for it self; but * is as the Eye, * which receives Light for the Use and Service, Guidance and Direction of the Body.
The Understanding is not enlightened finally for it self; but * is as the Eye, * which receives Light for the Use and Service, Guidance and Direction of the Body.
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In intelectual Nature, first the Understanding satisfies it self in the Reason of things; then the Will gives consent;
In intellectual Nature, First the Understanding Satisfies it self in the Reason of things; then the Will gives consent;
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and the Notion forthwith becomes matter of Action, Life, and Practice.
and the Notion forthwith becomes matter of Actium, Life, and Practice.
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The Understanding in the Perfection of Knowledge, and the Will not in a Disposition of Goodness, makes no Harmony, but are vastly disproportionable.
The Understanding in the Perfection of Knowledge, and the Will not in a Disposition of goodness, makes no Harmony, but Are vastly disproportionable.
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As it is the most unsafe;
As it is the most unsafe;
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so it is the most uneasie Condition to any Person, to KNOW, and not to BE;
so it is the most uneasy Condition to any Person, to KNOW, and not to BE;
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to know, and not to do; to know, and not to do;
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to have Judgment of Right, and Conscience of Iniquity. And were I to tell Men what is Hell, on this side Hell;
to have Judgement of Right, and Conscience of Iniquity. And were I to tell Men what is Hell, on this side Hell;
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I should * after that manner describe it.
I should * After that manner describe it.
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— A refractory Will, exorbitant Lusts, and strong Passions and Affections, are unruly things, under the single command of Judgment.
— A refractory Will, exorbitant Lustiest, and strong Passion and Affections, Are unruly things, under the single command of Judgement.
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Men were as good to be exposed to the Fury of wild Horses. Elihu speaks of the Notions of the Mind as things which do elevate and transport. Job 32. 18. The hollow Earth inclosing Wind or Air without Vent, is as easily kept from the Motion of Trepidation or Earth-quake,
Men were as good to be exposed to the Fury of wild Horses. Elihu speaks of the Notions of the Mind as things which do elevate and transport. Job 32. 18. The hollow Earth enclosing Wind or Air without Vent, is as Easily kept from the Motion of Trepidation or Earthquake,
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as the guilty Conscience from Anxiety and Confusion.
as the guilty Conscience from Anxiety and Confusion.
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It is as easie for a Man to carry Fire in his Breast, as to offer Violence to Truth, within one's self,
It is as easy for a Man to carry Fire in his Breast, as to offer Violence to Truth, within one's self,
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and not to be in a State of Self-condemnation. I, now, come to make Inquiry, since such a thing is; so deformed and ugly; so horrid and monstrous; so unnatural and violent;
and not to be in a State of Self-condemnation. I, now, come to make Inquiry, since such a thing is; so deformed and ugly; so horrid and monstrous; so unnatural and violent;
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how comes it to pass that such a thing is found in the Commonwealth of Mankind, who is made and constituted by God the Governour of this World? whereas there is nothing of this, in inferiour Nature:
how comes it to pass that such a thing is found in the Commonwealth of Mankind, who is made and constituted by God the Governor of this World? whereas there is nothing of this, in inferior Nature:
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But all inferior Nature keeps its Order. — * To give Account of this in Four Particulars.
But all inferior Nature keeps its Order. — * To give Account of this in Four Particulars.
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1 st, The least that is be said in the Case, is;
1 Saint, The least that is be said in the Case, is;
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a great part of Men live in a Hurry, and are seldom at leisure to consider, or attend.
a great part of Men live in a Hurry, and Are seldom At leisure to Consider, or attend.
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There are Avocations, Distractions, and other Employments, that make Men * of no Ability, as to the Judgment or discerning of Truth.
There Are Avocations, Distractions, and other Employments, that make Men * of no Ability, as to the Judgement or discerning of Truth.
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For its a true Maxim, A Man's Parts and Wit is where 'tis used and employ'd.
For its a true Maxim, A Man's Parts and Wit is where it's used and employed.
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A neglected Faculty may shrivel up to nothing.
A neglected Faculty may shrivel up to nothing.
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But, to be nobly and generously employ'd, and to use the Faculties of God's Creation in us, according to the Intention, for which they were given;
But, to be nobly and generously employed, and to use the Faculties of God's Creation in us, according to the Intention, for which they were given;
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this is both conservative to our Nature, and agreeable to Truth.this is both conservative to our Nature, and agreeable to Truth.
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We give too little Attendance to Truth, entertain it too slightly, to have it at command.
We give too little Attendance to Truth, entertain it too slightly, to have it At command.
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We live in a fleshly and worldly Spirit, and at the World's Call; hurried on by every Lust;
We live in a fleshly and worldly Spirit, and At the World's Call; hurried on by every Lust;
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being distemper'd and disaffected within, disturbed and interrupted from without. We are not at leisure to attend upon Truth, to receive it, to obey it.
being distempered and disaffected within, disturbed and interrupted from without. We Are not At leisure to attend upon Truth, to receive it, to obey it.
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— Men drudge in the World; debase their Faculties; make their intelectual Faculties very Gibeonites; employ them about base, mean, and worldly Employments:
— Men drudge in the World; debase their Faculties; make their intellectual Faculties very Gibeonites; employ them about base, mean, and worldly Employments:
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They are not in a Disposition to receive and entertain Truth. Men have abused themselves; brought themselves, by unnatural Practice, into an unnatural State;
They Are not in a Disposition to receive and entertain Truth. Men have abused themselves; brought themselves, by unnatural Practice, into an unnatural State;
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so * they disgust and disrelish Truth. Men give themselves up to worldly Drudgery, the mean Avocations and Distractions of the World:
so * they disgust and disrelish Truth. Men give themselves up to worldly Drudgery, the mean Avocations and Distractions of the World:
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So they are never at leisure to mind these things.
So they Are never At leisure to mind these things.
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And no Man is valuable, sufficient, or competent to give a Judgment, to make a Report, wherein he is not exercised, wherein he is not greatly considerative.
And no Man is valuable, sufficient, or competent to give a Judgement, to make a Report, wherein he is not exercised, wherein he is not greatly considerative.
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— Man, unless he sometimes take himself out of the World by Self-reflection and Retirement, he will be little himself in the World,
— Man, unless he sometime take himself out of the World by Self-reflection and Retirement, he will be little himself in the World,
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and in danger of losing himself. He will have very poor Enjoyment of himself;
and in danger of losing himself. He will have very poor Enjoyment of himself;
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and little Use of his Powers, and Faculties, especially as to Spiritual Acts, wherein he is most concerned, and most perfected. — This is out Temptation,
and little Use of his Powers, and Faculties, especially as to Spiritual Acts, wherein he is most concerned, and most perfected. — This is out Temptation,
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1402
and hereby we come to be deceived; because things severally consider'd, are within the Compass of lawful Imployment;
and hereby we come to be deceived; Because things severally considered, Are within the Compass of lawful Employment;
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therefore we little doubt, or fear:
Therefore we little doubt, or Fear:
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Whereas altogether, they rob us of our selves, and snatch us from what is Main and Principal. We are apt to be troubled about many things;
Whereas altogether, they rob us of our selves, and snatch us from what is Main and Principal. We Are apt to be troubled about many things;
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while we omit the one thing necessary.
while we omit the one thing necessary.
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Men of any * sort of Religion think it necessary to observe the Difference of Good and Evil;
Men of any * sort of Religion think it necessary to observe the Difference of Good and Evil;
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and therefore they will not be employ'd in that which is not Honest: But there is something further:
and Therefore they will not be employed in that which is not Honest: But there is something further:
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1408
Let Men consider, that things of lawful Employment, if too many, may snatch a Man away from himself,
Let Men Consider, that things of lawful Employment, if too many, may snatch a Man away from himself,
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and keep him from attending upon God; by which he may be happy.
and keep him from attending upon God; by which he may be happy.
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1410
Therefore we should not too much charge our selves, nor be over busie in the World. 2 dly, Men are apt, in the first place, to save themselves harmless, in this hurtful and dangerous World.
Therefore we should not too much charge our selves, nor be over busy in the World. 2 dly, Men Are apt, in the First place, to save themselves harmless, in this hurtful and dangerous World.
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* It was St. Peter 's Advice, Master, save thy self; this Evil shall not befal thee; * It was Saint Peter is advice, Master, save thy self; this Evil shall not befall thee;
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1412
who might have undone himself, and all the World besides; if his Councel had been followed.
who might have undone himself, and all the World beside; if his Council had been followed.
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A great Man of our Nation hath observ'd in History; and it is so in this Case;
A great Man of our nation hath observed in History; and it is so in this Case;
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he that follows Truth close at the Heels, may chance to have his Teeth struck out. As the World may go;he that follows Truth close At the Heels, may chance to have his Teeth struck out. As the World may go;
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1415
to hold forth Truth impartially, and severely to keep to the Practice of it, may prove the difficultest and costliest Service.
to hold forth Truth impartially, and severely to keep to the Practice of it, may prove the difficultest and Costliest Service.
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1416
Truth may carry us into Contests, where other Mens Principles clash, and interfere with ours. Truth allows not base Compliance with Fancy, Lust, Will, Humour;
Truth may carry us into Contests, where other Men's Principles clash, and interfere with ours. Truth allows not base Compliance with Fancy, Lust, Will, Humour;
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1417
but requires us to keep in the Way, and to walk in it, with all Simplicity, Integrity, Sincerity, Plainness, and Open-heartedness.
but requires us to keep in the Way, and to walk in it, with all Simplicity, Integrity, Sincerity, Plainness, and Openheartedness.
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1418
We must neither desert nor betray Truth, to expedite our selves out of Difficulties, or to open a Way to escape.
We must neither desert nor betray Truth, to expedite our selves out of Difficulties, or to open a Way to escape.
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Man must walk in his Integrity through the World, and must maintain his Truth, and Uprightness, as Job did his Righteousness:
Man must walk in his Integrity through the World, and must maintain his Truth, and Uprightness, as Job did his Righteousness:
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1420
So that By-standers may rectifie themselves by comparing with him; and so find out, how much they have departed from Rectitude.
So that Bystanders may rectify themselves by comparing with him; and so find out, how much they have departed from Rectitude.
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Plutarch distinguisheth between a Friend and a Flatterer. The former stands as steady as an Oak,Plutarch Distinguisheth between a Friend and a Flatterer. The former Stands as steady as an Oak,
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1422
and he doth not at all yield to humour Will or Fancy;
and he does not At all yield to humour Will or Fancy;
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so that the other, when he returns from his Exorbitancy, by comparing himself and finding where he left him, may know how far he hath departed from his Integrity.
so that the other, when he returns from his Exorbitancy, by comparing himself and finding where he left him, may know how Far he hath departed from his Integrity.
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1424
Whereas, the Flatterer accomodates himself to Humour, and Fancy; applauds all Deeds, and Sayings; will do every thing to gratifie;
Whereas, the Flatterer accommodates himself to Humour, and Fancy; applauds all deeds, and Sayings; will do every thing to gratify;
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and will admire whatever is said: But a true Friend hath Truth for a Rule to his Life and Spirit.
and will admire whatever is said: But a true Friend hath Truth for a Rule to his Life and Spirit.
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1426
But as the World goes, a Man of impartial Truth, and Uprightness, shall be laid aside,
But as the World Goes, a Man of impartial Truth, and Uprightness, shall be laid aside,
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as not conversible, but as Morose and Cynical. — But here I superadd, for Explication;
as not conversible, but as Morose and Cynical. — But Here I superadd, for Explication;
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that all that I have said of adhering to Truth, is to be understood of the undoubted Principles of Piety, Sobriety and Righteousness: For, saving in these Cases;
that all that I have said of adhering to Truth, is to be understood of the undoubted Principles of Piety, Sobriety and Righteousness: For, Saving in these Cases;
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to please every Body, to give every one Satisfaction, to go as far as you can with Men;
to please every Body, to give every one Satisfaction, to go as Far as you can with Men;
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to live in a Universal Reconciliation, if it be possible, with the whole Creation of God;
to live in a Universal Reconciliation, if it be possible, with the Whole Creation of God;
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this is Evangelical and Divine. This is not to be limited, but with Conscience to the great Rights of Sobriety, Temperance and Justice. 3 dly, Men gratifie their Sences;
this is Evangelical and Divine. This is not to be limited, but with Conscience to the great Rights of Sobriety, Temperance and justice. 3 dly, Men gratify their Senses;
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steep themselves in Worldly Delights and Pleasures. steep themselves in Worldly Delights and Pleasures.
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Sensuality makes the Pallate of the Soul so dull and gross, that it cannot perceive that which is sincere and true.
Sensuality makes the Palate of the Soul so dull and gross, that it cannot perceive that which is sincere and true.
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Wisdom is not in the Way of Epicurism; but in the Way of Sobriety, Righteousness and Temperance. For, Knowledge will not be relished, till the Soul be purified by Abstinence, by Mortification, by Abstraction from gross Matter,
Wisdom is not in the Way of Epicurism; but in the Way of Sobriety, Righteousness and Temperance. For, Knowledge will not be relished, till the Soul be purified by Abstinence, by Mortification, by Abstraction from gross Matter,
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and by Separation from Sense, 1 Tim. 5. 6. Jam. 5. 5. 2 Pet. 2. 13. 2 Tim. 3. 4. Titus 3. 3. Heb. 11. 25. These places represent the State,
and by Separation from Sense, 1 Tim. 5. 6. Jam. 5. 5. 2 Pet. 2. 13. 2 Tim. 3. 4. Titus 3. 3. Hebrew 11. 25. These places represent the State,
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when Men become brutish, and sottish, and fail in the Species of intelligent Agents; go downward;
when Men become brutish, and sottish, and fail in the Species of intelligent Agents; go downward;
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grow less, by steeping themselves in worldly, brutish, and carnal Pleasures. The Sensualist is no capable Recipient, nor meet Discerner of Divine and Spiritual Truth.
grow less, by steeping themselves in worldly, brutish, and carnal Pleasures. The Sensualist is no capable Recipient, nor meet Discerner of Divine and Spiritual Truth.
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4 thly, By long abuse of themselves, Men come into a Temper that is wholly unnatural to Truth.
4 thly, By long abuse of themselves, Men come into a Temper that is wholly unnatural to Truth.
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He that doth Evil, hates the Light; comes not to it, least his Deeds be reproved. This is most certain, universally;
He that does Evil, hates the Light; comes not to it, lest his deeds be reproved. This is most certain, universally;
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We have our selves, as we use our selves. We have our selves, as we use our selves.
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He that doth accustom himself to Divine Meditation and Contemplation, and to Thoughts of God, raises his Soul,
He that does accustom himself to Divine Meditation and Contemplation, and to Thoughts of God, raises his Soul,
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1442
and doth daily more and more ennoble his Faculties: But he that lives wickedly; the longer he lives, the more limited and confined his Soul will be.
and does daily more and more ennoble his Faculties: But he that lives wickedly; the longer he lives, the more limited and confined his Soul will be.
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Every Man is, for his Intelectuals, and for his Principles, according as he doth accustom himself, according as he is in use. Sui cuique mores fingunt fortunam.
Every Man is, for his Intelectuals, and for his Principles, according as he does accustom himself, according as he is in use. Sui cuique mores fingunt fortunam.
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This is most true of internal Endowments, as well as of other things. No Man knows what he may be brought unto, by ill Use, Custom and Practice.
This is most true of internal Endowments, as well as of other things. No Man knows what he may be brought unto, by ill Use, Custom and Practice.
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Innocence is a Safe-guard, and gives Protection.
Innocence is a Safeguard, and gives Protection.
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The first base Act is against the Hair: And, as Saul forced himself to offer Sacrifice;
The First base Act is against the Hair: And, as Saul forced himself to offer Sacrifice;
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so the Sinner, at first, forces himself; he doth it, at first, with Dissatisfaction, he apprehends he doth himself Wrong.
so the Sinner, At First, forces himself; he does it, At First, with Dissatisfaction, he apprehends he does himself Wrong.
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1448
A Man that hath been brought up vertuously, ingenuously, and hath maintain'd the Tenderness of his Soul, and his Innocency;
A Man that hath been brought up virtuously, ingenuously, and hath maintained the Tenderness of his Soul, and his Innocency;
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he will stick at a base Proposal, and abhor it.
he will stick At a base Proposal, and abhor it.
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Had many Men imagined, when they began, how far they should have gone on, where Sin would have carried them;
Had many Men imagined, when they began, how Far they should have gone on, where since would have carried them;
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they would have consider'd better of it. But the breaking in of Sin, is like a Torrent of Water;
they would have considered better of it. But the breaking in of since, is like a Torrent of Water;
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1452
which is easily stopt, before the Way over the Banks be found: But if once it hath found the Way over, it bears all before it.
which is Easily stopped, before the Way over the Banks be found: But if once it hath found the Way over, it bears all before it.
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There is a Modesty belongs to our Nature, till a Man hath prostituted it. But when once a Man hath done a base Act;
There is a Modesty belongs to our Nature, till a Man hath prostituted it. But when once a Man hath done a base Act;
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he hath lost that which would restrain him. Therefore, we observe, that no Man comes to be outragiously bad, all on the suddain:
he hath lost that which would restrain him. Therefore, we observe, that no Man comes to be outrageously bad, all on the sudden:
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1455
But he brings himself to it by havocking Conscience, by confounding his Principles, and putting away the Ingenuity of his Nature.
But he brings himself to it by havocking Conscience, by confounding his Principles, and putting away the Ingenuity of his Nature.
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Thus have I shewn you how it comes to pass, that Men do live so unanswerably to their Knowledge.
Thus have I shown you how it comes to pass, that Men do live so unanswerably to their Knowledge.
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* Now to make some Observations from the whole. We see the Course of this World;
* Now to make Some Observations from the Whole. We see the Course of this World;
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and, in it, we may foresee the State of Men in the other World.
and, in it, we may foresee the State of Men in the other World.
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— Can they look God in the Face hereafter, with any Comfort, who here, like not to retain God in their Minds? Will not the Issue of holding Truth in Unrighteousness, of contradicting the Reason of our Minds, of forcing our own Judgments, of making Havock of Conscience, be Confusion and Astonishmont? What can a Man look for,
— Can they look God in the Face hereafter, with any Comfort, who Here, like not to retain God in their Minds? Will not the Issue of holding Truth in Unrighteousness, of contradicting the Reason of our Minds, of forcing our own Judgments, of making Havoc of Conscience, be Confusion and Astonishmont? What can a Man look for,
— vmb pns32 vvb np1 p-acp dt n1 av, p-acp d n1, r-crq av, vvb xx pc-acp vvi np1 p-acp po32 n2? n1 xx dt n1 pp-f vvg n1 p-acp n1, pp-f vvg dt n1 pp-f po12 n2, pp-f vvg po12 d n2, pp-f vvg n1 pp-f n1, vbb n1 cc np1? q-crq vmb dt n1 vvb p-acp,
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when he is not true to himself? when he hath every thing rising up against him? his Conscience condemning him? This cannot but end in Confusion and Astonishment.
when he is not true to himself? when he hath every thing rising up against him? his Conscience condemning him? This cannot but end in Confusion and Astonishment.
c-crq pns31 vbz xx j p-acp px31? c-crq pns31 vhz d n1 vvg a-acp p-acp pno31? po31 n1 vvg pno31? d vmbx cc-acp vvi p-acp n1 cc n1.
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1461
For things hold a Proportion one to another: Force in one way, brings on Force in another. Consequents answer foregoing Principles.
For things hold a Proportion one to Another: Force in one Way, brings on Force in Another. Consequents answer foregoing Principles.
p-acp n2 vvb dt n1 crd p-acp n-jn: vvb p-acp crd n1, vvz p-acp n1 p-acp j-jn. n2-j vvb vvg n2.
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So that the Business of the Day of Judgment may be plainly foreseen. * It may be here accounted for, by the Things of this State.
So that the Business of the Day of Judgement may be plainly foreseen. * It may be Here accounted for, by the Things of this State.
av cst dt n1 pp-f dt n1 pp-f n1 vmb vbi av-j vvn. * pn31 vmb vbi av vvn p-acp, p-acp dt n2 pp-f d n1.
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Men will be fill'd with the Fruit of their own Ways; and they cannot think, that things will finally prove otherwise;
Men will be filled with the Fruit of their own Ways; and they cannot think, that things will finally prove otherwise;
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1464
if they at any time of their Lives think with Reason.
if they At any time of their Lives think with Reason.
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But if Men presume, and be regardless, and disorderly, and do not consider Consequents by their Antecedents; they may flatter themselves,
But if Men presume, and be regardless, and disorderly, and do not Consider Consequents by their Antecedents; they may flatter themselves,
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1466
and go on in a State of Stupidity. But if ever a Man be Rational in his Religion;
and go on in a State of Stupidity. But if ever a Man be Rational in his Religion;
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1467
if he do use Reason at all worthy his Make; he will foresee future Mischief in a wicked and naughty Course of Life.
if he do use Reason At all worthy his Make; he will foresee future Mischief in a wicked and naughty Course of Life.
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1468
In this Case, every one hath within himself, what will foretel, and what will forewarn; what doth daily reprove, and condemn him.
In this Case, every one hath within himself, what will foretell, and what will forewarn; what does daily reprove, and condemn him.
p-acp d n1, d pi vhz p-acp px31, r-crq vmb vvi, cc q-crq vmb vvi; r-crq vdz av-j vvi, cc vvi pno31.
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1469
He carries Arguments in his Breast, contrary to his Suppositions. No Husband-man expects a Crop in Harvest, but according as he sows his Seed.
He carries Arguments in his Breast, contrary to his Suppositions. No Husbandman expects a Crop in Harvest, but according as he Sovus his Seed.
pns31 vvz n2 p-acp po31 n1, j-jn p-acp po31 n2. dx n1 vvz dt n1 p-acp n1, cc-acp vvg c-acp pns31 n2 po31 n1.
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1470
No Man that is in a Spirit opposite to God, Goodness, Holiness, and Truth; that lives in a State of Inconsistency to Religion;
No Man that is in a Spirit opposite to God, goodness, Holiness, and Truth; that lives in a State of Inconsistency to Religion;
dx n1 cst vbz p-acp dt n1 j-jn p-acp np1, n1, n1, cc n1; cst vvz p-acp dt n1 pp-f n1 p-acp n1;
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1471
can expect to be Happy in any Enjoyment of God, in a future State; unless he can believe Impossibilities and Absurdities.
can expect to be Happy in any Enjoyment of God, in a future State; unless he can believe Impossibilities and Absurdities.
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1472
* And as hereby we may have Foresight of the future State of Men;
* And as hereby we may have Foresight of the future State of Men;
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so, hence also, is the Account, how it comes to pass, that some Men are of a most tortured, distracted, confounded Condition, at least, at Times and Seasons, in this Life; having Hell kindled in their Consciences; Hell-fire flashing in their Faces;
so, hence also, is the Account, how it comes to pass, that Some Men Are of a most tortured, distracted, confounded Condition, At least, At Times and Seasons, in this Life; having Hell kindled in their Consciences; Hell-fire flashing in their Faces;
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1474
Hell on this side Hell. So it is with Sinners: They are compounded of Inconsistencies: They have more Knowledge of God, than Love and Affection for him:
Hell on this side Hell. So it is with Sinners: They Are compounded of Inconsistencies: They have more Knowledge of God, than Love and Affection for him:
n1 p-acp d n1 n1. av pn31 vbz p-acp n2: pns32 vbr vvn pp-f n2: pns32 vhb dc n1 pp-f np1, cs vvb cc n1 p-acp pno31:
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1475
They have more Light in their Minds, than Goodness in their Souls. By Knowledge they are one way; by Affection another way.
They have more Light in their Minds, than goodness in their Souls. By Knowledge they Are one Way; by Affection Another Way.
pns32 vhb dc j p-acp po32 n2, cs n1 p-acp po32 n2. p-acp n1 pns32 vbr crd n1; p-acp n1 j-jn n1.
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1476
And these Men when they are apart, out of worldly Distraction, they must be in a tortured, and in a confounded Condition. — When they consider;
And these Men when they Are apart, out of worldly Distraction, they must be in a tortured, and in a confounded Condition. — When they Consider;
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1477
they conceive within themselves things that are monstrous, violent, and unnatural; things which are Upstarts, Traytors to Humane Nature.
they conceive within themselves things that Are monstrous, violent, and unnatural; things which Are Upstarts, Traitors to Humane Nature.
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1478
— Lust, Humour, Will, Passion, have dethroned REASON, Man's Natural Soveraign, and have usurped the Government of Man. — Where These are not subordinate to Reason, and Judgment;
— Lust, Humour, Will, Passion, have dethroned REASON, Man's Natural Sovereign, and have usurped the Government of Man. — Where These Are not subordinate to Reason, and Judgement;
— n1, n1, n1, n1, vhb vvn n1, ng1 j n-jn, cc vhb vvn dt n1 pp-f n1 — q-crq d vbr xx j p-acp n1, cc n1;
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1479
where These have dispossest the natural inbred Soveraign; where These have usurp'd the Government, and dethroned Reason; what a State is it!
where These have dispossessed the natural inbred Sovereign; where These have usurped the Government, and dethroned Reason; what a State is it!
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1480
No Society so distemper'd and confounded: For none of these Four were made to govern; but they were to be regulated.
No Society so distempered and confounded: For none of these Four were made to govern; but they were to be regulated.
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1481
— Where Men will have their Will, and live by their Humour, and in Passion; and Lust hath Dominion over them;
— Where Men will have their Will, and live by their Humour, and in Passion; and Lust hath Dominion over them;
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1482
they must needs be in a State of great Confusion; because there is so much of Disorder within them.
they must needs be in a State of great Confusion; Because there is so much of Disorder within them.
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1483
The Dictates of Reason calmly guide us: But Will, Humour, Lust, and Passion, are Incendiary Principles.
The Dictates of Reason calmly guide us: But Will, Humour, Lust, and Passion, Are Incendiary Principles.
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1484
— We see the very best of many Men by what is outward; who put a good Face on it, when they come abroad;
— We see the very best of many Men by what is outward; who put a good Face on it, when they come abroad;
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1485
but are very ill welcomed, when they come to their inward home. Therefore Persons of bad Lives and evil Consciences, love not to be alone:
but Are very ill welcomed, when they come to their inward home. Therefore Persons of bad Lives and evil Consciences, love not to be alone:
cc-acp vbr av av-jn vvn, c-crq pns32 vvb p-acp po32 j av-an. av n2 pp-f j n2 cc j-jn n2, vvb xx pc-acp vbi j:
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1486
They had rather be in any Employment than that of Self-reflection, and considering themselves.
They had rather be in any Employment than that of Self-reflection, and considering themselves.
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1487
Few Men would envy these Mens Conditions, notwithstanding they have some worldly good Circumstances, notwithstanding they make a good Show in the World;
Few Men would envy these Men's Conditions, notwithstanding they have Some worldly good circumstances, notwithstanding they make a good Show in the World;
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1488
if they were acquainted with their inward Aches, Tortures, Wrackings, and Vexations. — It is observ'd by Tacitus, concerning Tiberius the Emperor;
if they were acquainted with their inward Aches, Tortures, Wrackings, and Vexations. — It is observed by Tacitus, Concerning Tiberius the Emperor;
cs pns32 vbdr vvn p-acp po32 j n2, n2, n2-vvg, cc n2. — pn31 vbz vvn p-acp np1, vvg np1 dt n1;
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1489
that being conscious to himself of horrid Wickednesses, and unnatural Practices; he could have no Quiet of Mind, notwithstanding his Divertisements:
that being conscious to himself of horrid Wickednesses, and unnatural Practices; he could have no Quiet of Mind, notwithstanding his Divertisements:
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1490
And he writes, That if all the Deities should conspire to make him miserable; they could not torment him half so much as the Torment of his own Mind.
And he writes, That if all the Deities should conspire to make him miserable; they could not torment him half so much as the Torment of his own Mind.
cc pns31 vvz, cst cs d dt n2 vmd vvi pc-acp vvi pno31 j; pns32 vmd xx vvi pno31 av-jn av av-d c-acp dt n1 pp-f po31 d n1.
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1491
— Inward Perplexities, Confusion of Mind, and Thoughts, occasion'd by Guilt of Conscience, and Naughtiness of Mind;
— Inward Perplexities, Confusion of Mind, and Thoughts, occasioned by Gilded of Conscience, and Naughtiness of Mind;
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these transcend all the Tortures of the Gout, or Stone, of which Men have such dreadful Apprehensions.
these transcend all the Tortures of the Gout, or Stone, of which Men have such dreadful Apprehensions.
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1493
For the Spirit of a Man can bear his Infirmity: But a wounded Spirit, who can bear? Who hath a Man to direct, comfort, For the Spirit of a Man can bear his Infirmity: But a wounded Spirit, who can bear? Who hath a Man to Direct, Comfort,
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1494
or uphold him, if he hath not the Reason of his own Mind? — Therefore,
or uphold him, if he hath not the Reason of his own Mind? — Therefore,
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1495
tho' ignorant Persons represent the Ways of Religion and Conscience, as Melancholy, because Men are kept within the Compass of Reason and Sobriety;
though ignorant Persons represent the Ways of Religion and Conscience, as Melancholy, Because Men Are kept within the Compass of Reason and Sobriety;
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1496
it is the greatest Mistake in the World:
it is the greatest Mistake in the World:
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1497
Because, in Religion, are joyful Apprehensions: Men fear not God slavishly: They do not think he will do them any harm:
Because, in Religion, Are joyful Apprehensions: Men Fear not God slavishly: They do not think he will do them any harm:
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1498
But if a Man be in a malignant Disposition, and have Naughtiness of Mind; he is, upon all Self-reflection, troubled with inward Vexations, and Fears.
But if a Man be in a malignant Disposition, and have Naughtiness of Mind; he is, upon all Self-reflection, troubled with inward Vexations, and Fears.
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1499
The wicked are like the troubled Sea. As Violence in the World Natural, is attended with Conflagration; The wicked Are like the troubled Sea. As Violence in the World Natural, is attended with Conflagration;
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1500
so in the World Moral, it is attended with Exasperation of Mind, and with Fury.
so in the World Moral, it is attended with Exasperation of Mind, and with Fury.
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1501
* In the next place, then, observe, That we are to have God excused, in respect of the sharpest of all his Judgments.
* In the next place, then, observe, That we Are to have God excused, in respect of the Sharpest of all his Judgments.
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1502
— There are Sins of Men * that are far higher in the Rank of Sins,
— There Are Sins of Men * that Are Far higher in the Rank of Sins,
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1503
than any Judgments of God, in this State, are great, in order of Punishment.
than any Judgments of God, in this State, Are great, in order of Punishment.
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For there are Sins in this World, of which we have Reason to think, that they must necessarily go before-hand into Judgment, upon account of God's Honour, and the Necessity of Righteousness.
For there Are Sins in this World, of which we have Reason to think, that they must necessarily go beforehand into Judgement, upon account of God's Honour, and the Necessity of Righteousness.
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1505
— Also they who lie under the greatest Violence in this World, Men of profligate Lives and debauched Spirits, suffer less by the Judgment of God, than from within themselves. It is intolerable to suffer as a guilty Person and Malefactor.
— Also they who lie under the greatest Violence in this World, Men of profligate Lives and debauched Spirits, suffer less by the Judgement of God, than from within themselves. It is intolerable to suffer as a guilty Person and Malefactor.
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1506
It is intolerable for a Man to suffer the Torments of his own Breast; because he is guilty of his own Iniquity.
It is intolerable for a Man to suffer the Torments of his own Breast; Because he is guilty of his own Iniquity.
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If I suffer under a Power that cannot be resisted, * and for no Fault; I suffer either as a Martyr for a good Cause; or under an unavoidable Necessity;
If I suffer under a Power that cannot be resisted, * and for no Fault; I suffer either as a Martyr for a good Cause; or under an unavoidable Necessity;
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1508
being under no Demerit or Contradiction to the Reason of my Mind:
being under no Demerit or Contradiction to the Reason of my Mind:
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1509
And then I have all the Strength of my Reason, all the Courage that is in my Nature, to support me:
And then I have all the Strength of my Reason, all the Courage that is in my Nature, to support me:
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1510
But if I suffer as a guilty Person;
But if I suffer as a guilty Person;
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I am not then true to my self; I shall have the Reason of my own Mind against me:
I am not then true to my self; I shall have the Reason of my own Mind against me:
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For, Guilt is the Sting of Punishment. — Judgments are to awaken sleepy Consciences.
For, Gilded is the Sting of Punishment. — Judgments Are to awaken sleepy Consciences.
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1513
Those that are guilty are very shye, apprehensive and sensible, till by Use, Practice, and Custom, seardness be contracted.
Those that Are guilty Are very shy, apprehensive and sensible, till by Use, Practice, and Custom, seardness be contracted.
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1514
So that the Judgments of God are little; if Men be not guilty. For, Self-condemnation is founded in Man's Guiltiness and Faultiness.
So that the Judgments of God Are little; if Men be not guilty. For, Self-condemnation is founded in Man's Guiltiness and Faultiness.
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So true is it, thy Destruction is of thy self;
So true is it, thy Destruction is of thy self;
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and, that the Judgments of God in this World, in the Order of Judgments, are not so great,
and, that the Judgments of God in this World, in the Order of Judgments, Are not so great,
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as some Sins are, in the Rank of Sins. — Wherefore, O Man! whosoever thou art, that sufferest;
as Some Sins Are, in the Rank of Sins. — Wherefore, Oh Man! whosoever thou art, that sufferest;
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1518
wouldst thou effectually ease thy Condition? put thy self upon Examination, and the Motion of Repentance: This will alter the Case:
Wouldst thou effectually ease thy Condition? put thy self upon Examination, and the Motion of Repentance: This will altar the Case:
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And all the World cannot give thee Heart's-Ease, save in this way. Lastly, This Text is to be read in the Ears of Atheists;
And all the World cannot give thee Heart's-Ease, save in this Way. Lastly, This Text is to be read in the Ears of Atheists;
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wherein are Two Things for them to consider.wherein Are Two Things for them to Consider.
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What it affirms, as proved by Effects, that God made Man to know that he is, and his essential Perfections (so that his Opinion is against his very Make: ) And how it describes, explicates,What it affirms, as proved by Effects, that God made Man to know that he is, and his essential Perfections (so that his Opinion is against his very Make:) And how it describes, explicates,
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and declares the Atheist's State and Temper, viz. Vain in their Imaginations: Nothing is sincere and true that he thinks:
and declares the Atheist's State and Temper, viz. Vain in their Imaginations: Nothing is sincere and true that he thinks:
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1523
He is a Fool, and hath wrought himself into Darkness;
He is a Fool, and hath wrought himself into Darkness;
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1524
pretending to Policy and Wit, to release himself from all Obligations to Reason and Conscience, that he may be loose to the World, and free to his Lust:
pretending to Policy and Wit, to release himself from all Obligations to Reason and Conscience, that he may be lose to the World, and free to his Lust:
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A Fetch of prophane Wit, and no Product of Wisdom; but what in the Issue will prove Madness and Folly.
A Fetch of profane Wit, and no Product of Wisdom; but what in the Issue will prove Madness and Folly.
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As there is the fullest Satisfaction in the World, in the inward Sence and Feeling of Reconciliation with God,
As there is the Fullest Satisfaction in the World, in the inward Sense and Feeling of Reconciliation with God,
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and a frame of Mind tinctured with Goodness;
and a frame of Mind tinctured with goodness;
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so there is the greatest Unquietness of Mind, where there is an internal Displacency and Offence at the Being of God,
so there is the greatest Unquietness of Mind, where there is an internal Displacency and Offence At the Being of God,
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1529
and a Desire to believe that he is not; and to think all things alike: for, the former thinks he hath all Strength for him;
and a Desire to believe that he is not; and to think all things alike: for, the former thinks he hath all Strength for him;
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and that he, that is well able, takes all care of him:
and that he, that is well able, Takes all care of him:
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1531
The latter doubts, and fears uncertainly, suspects there is one that hath made, and governs the World;The latter doubts, and fears uncertainly, suspects there is one that hath made, and governs the World;
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1532
and fears that Power to be engaged against him. And, if all things be not alike subject to Will and Power;
and fears that Power to be engaged against him. And, if all things be not alike Subject to Will and Power;
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1533
he knows not what will become of him, who hath taken upon him to remove Landmarks, to controul the most famous Rights that are fundamental to the Safety of the Universe.
he knows not what will become of him, who hath taken upon him to remove Landmarks, to control the most famous Rights that Are fundamental to the Safety of the Universe.
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— Irreverence and Disrespect towards that Being on which we depend for what we are, and have;
— Irreverence and Disrespect towards that Being on which we depend for what we Are, and have;
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is an ununiform, incongruous, unequal, disproportion'd Carriage. — Now follow the dismal and sad Consequents. BUT BECAME VAIN IN THEIR IMAGINATIONS.
is an uniform, incongruous, unequal, disproportioned Carriage. — Now follow the dismal and sad Consequents. BUT BECAME VAIN IN THEIR IMAGINATIONS.
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Where there is not honest Entertainment of the great Truths of Religion, and Conscience; hearty Compliance with, and Obedience to them;Where there is not honest Entertainment of the great Truths of Religion, and Conscience; hearty Compliance with, and obedience to them;
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but a failure in the main and principal Points of Life and Practice; as where Men knowing there is a God, do not glorifie him as God;
but a failure in the main and principal Points of Life and Practice; as where Men knowing there is a God, do not Glorify him as God;
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do not like to retain God in their Knowledge, (which is the Atheist's Temper ) do things which are filthy, and take pleasure in them that do so, (which is the Atheist's Practice; ) there Mens Pretences and Professions are subject to evaporate, turn to a miserable account, and come to nothing.
do not like to retain God in their Knowledge, (which is the Atheist's Temper) do things which Are filthy, and take pleasure in them that do so, (which is the Atheist's Practice;) there Men's Pretences and Professions Are Subject to evaporate, turn to a miserable account, and come to nothing.
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— Become vain in their Imaginations; their foolish Heart is darkned; professing to be wise, &c. The ingenuous use of Truth is a great matter:
— Become vain in their Imaginations; their foolish Heart is darkened; professing to be wise, etc. The ingenuous use of Truth is a great matter:
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To receive it in the Love of it;
To receive it in the Love of it;
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out of Judgment and Satisfaction of its Conveniency and Fitness to bring Humane Nature to Perfection:
out of Judgement and Satisfaction of its Conveniency and Fitness to bring Humane Nature to Perfection:
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to act out of Love to Righteousness; not as the unjust Judge; not to lay other Designs:
to act out of Love to Righteousness; not as the unjust Judge; not to lay other Designs:
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not to practice upon it, for other Ends:
not to practice upon it, for other Ends:
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not to place it in the place of a Mean, but of an End: not to make Godliness a Trade, Traffick,
not to place it in the place of a Mean, but of an End: not to make Godliness a Trade, Traffic,
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and Device for Gain. Hence so much, so ridiculous, contemptible, and unreasonable stuff passes for Religion, in so many parts of the World:
and Device for Gain. Hence so much, so ridiculous, contemptible, and unreasonable stuff passes for Religion, in so many parts of the World:
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Men looking not after Rational Satisfaction.
Men looking not After Rational Satisfaction.
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It is very strange that any thing should be admitted for Religion in the World, which for its Shallowness, Emptiness,
It is very strange that any thing should be admitted for Religion in the World, which for its Shallowness, Emptiness,
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and Insignificancy, falls under just Reproof and Conviction of Reason: Religion which makes us less Men: Religion unintelligible;
and Insignificancy, falls under just Reproof and Conviction of Reason: Religion which makes us less Men: Religion unintelligible;
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1549
not able to give Satisfaction to the noble Principles of God's Creation.
not able to give Satisfaction to the noble Principles of God's Creation.
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Such have been the cruel and impure Rites of Heathenism; dissatisfactory to true Reason; * and such are the Superadditions of Popery, founded neither in Nature, nor Grace.
Such have been the cruel and impure Rites of Heathenism; dissatisfactory to true Reason; * and such Are the Superadditions of Popery, founded neither in Nature, nor Grace.
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1551
How hath the World been scandalized, by things pretended to be matters of Faith, which are Contradictions to Reason,
How hath the World been scandalized, by things pretended to be matters of Faith, which Are Contradictions to Reason,
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if Reason be able to tell us any thing that is true? — Were I to take an Estimate of Christianity from hence;
if Reason be able to tell us any thing that is true? — Were I to take an Estimate of Christianity from hence;
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1553
I should be tempted to say, with Averroes, Sit anima mea cum Philosophis.
I should be tempted to say, with Averroes, Sit anima mea cum Philosophis.
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What rational Man, almost, is not tempted to say after him, rather than so to sin against his Nature,
What rational Man, almost, is not tempted to say After him, rather than so to sin against his Nature,
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1555
as to admit things of such Disproportion to all his Faculties? Can we think we shall prevail with Men to put out their Eyes, to disbelieve their Senses, that they may become Christians? — The Turkish History relates a King of Persia 's Inclination to Christianity, * who was diverted by such like Reasons.
as to admit things of such Disproportion to all his Faculties? Can we think we shall prevail with Men to put out their Eyes, to disbelieve their Senses, that they may become Christians? — The Turkish History relates a King of Persiam is Inclination to Christianity, * who was diverted by such like Reasons.
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When as, how well are Men satisfied in the great Materials of Religion, which are entertain'd with Reverence and high Regard? * As for instance; To live soberly, righteously, and godly;
When as, how well Are Men satisfied in the great Materials of Religion, which Are entertained with reverence and high Regard? * As for instance; To live soberly, righteously, and godly;
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and * where Men fail, to repent, and ask God Forgiveness;
and * where Men fail, to Repent, and ask God Forgiveness;
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in the name of Christ (* that is to say, for all those that have heard of it.) These * Matters have general Consent, but great Neglect.in the name of christ (* that is to say, for all those that have herd of it.) These * Matters have general Consent, but great Neglect.
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And Mens Zeal is employ'd in Usages, Modes, and Rites of Parties: By these, Men are constituted and denominated Christians, and rank'd in Order and File.
And Men's Zeal is employed in Usages, Modes, and Rites of Parties: By these, Men Are constituted and denominated Christians, and ranked in Order and File.
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1560
— It is recorded that the Strifes and Contentions, and Complaints of Christians, have irritated some of the so Heathenish Persecutions.
— It is recorded that the Strifes and Contentions, and Complaints of Christians, have irritated Some of thee so Heathenish Persecutions.
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1561
The ill Lives of Christians, and their absurd Opinions, have kept Nations off from becoming Christian.
The ill Lives of Christians, and their absurd Opinions, have kept nations off from becoming Christian.
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1562
Whereas in the true Christian Religion, there is nothing which may not be represented lovely, in the Eyes of all who have Principles of Reason for their Rule.
Whereas in the true Christian Religion, there is nothing which may not be represented lovely, in the Eyes of all who have Principles of Reason for their Rule.
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1563
— The State of Religion speaks the Mind's Freedom from impotent and unsatiable Desires; from eager, violent, and impetuous Lusts;
— The State of Religion speaks the Mind's Freedom from impotent and unsatiable Desires; from eager, violent, and impetuous Lustiest;
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1564
from all those infinite Passions, foul Fiends, unruly Devils in Mens Souls, which makes the Minds of evil Men to boyle within them,
from all those infinite Passion, foul Fiends, unruly Devils in Men's Souls, which makes the Minds of evil Men to boil within them,
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1565
as with the Fire, and Pitchy Fumes of Hell. — There is a Harmony between the Principles of Reason, and Christianity:
as with the Fire, and Pitchy Fumes of Hell. — There is a Harmony between the Principles of Reason, and Christianity:
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1566
the latter acknowledges the former; reinforces them, advances, and highly improves them; secures the common Instincts of Good, and Just; and polishes Humane Nature.
the latter acknowledges the former; reinforces them, advances, and highly improves them; secures the Common Instincts of Good, and Just; and polishes Humane Nature.
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1567
This may be undertaken and easily perform'd; notwithstanding the hard Conceits, Men, who are not experienc'd, have of Religion.
This may be undertaken and Easily performed; notwithstanding the hard Conceits, Men, who Are not experienced, have of Religion.
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1568
The Knowledge of God, * which Man is made to; which fairly lies before him, and he may easily attain to;
The Knowledge of God, * which Man is made to; which fairly lies before him, and he may Easily attain to;
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1569
is by Men neglected, unemploy'd, not improved:
is by Men neglected, unemployed, not improved:
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whereupon (as in the Text ) Men run into ways of fond Imagination, Folly, and Self-conceit: misrepresenting God to themselves, dishonour him in the Worship they pretend to:
whereupon (as in the Text) Men run into ways of found Imagination, Folly, and Self-conceit: Misrepresenting God to themselves, dishonour him in the Worship they pretend to:
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1571
abuse themselves, run into all Excess, and unnatural use of themselves: grow into malign and naughty Dispositions, as is exprest, Ver. 29, 30, 31. All this Loss, Ruin, Havock, and Mischief, breaks in upon the Nature of Man, through his being wanting to the Principles of God's Creation, within himself.
abuse themselves, run into all Excess, and unnatural use of themselves: grow into malign and naughty Dispositions, as is expressed, Ver. 29, 30, 31. All this Loss, Ruin, Havoc, and Mischief, breaks in upon the Nature of Man, through his being wanting to the Principles of God's Creation, within himself.
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— The free, noble, and generous Notions of Divine and Heaven-born Truth, will not stay and abide with Men, where * there is gross Neglect, or Abuse.
— The free, noble, and generous Notions of Divine and Heavenborn Truth, will not stay and abide with Men, where * there is gross Neglect, or Abuse.
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— There is strange Confusion, where Judgment is further enlightned than the Mind refined and amended.
— There is strange Confusion, where Judgement is further enlightened than the Mind refined and amended.
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As, where there is not Judgment and Knowledge of Right, there can be no Expectation at all;As, where there is not Judgement and Knowledge of Right, there can be no Expectation At all;
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so, where there is no Conscience in pursuance of Knowledge; there, what is done, may be worse than if nothing were done:so, where there is no Conscience in pursuance of Knowledge; there, what is done, may be Worse than if nothing were done:
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as the Case of the Text expresses. It is not so much the Disability of Mens Natures;
as the Case of the Text Expresses. It is not so much the Disability of Men's Nature's;
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as their Neglect and Abuse; that Men are not good.
as their Neglect and Abuse; that Men Are not good.
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— Where Men sink down into Sensuality; or become lightheaded, being intoxicated with vain Perswasions; or lay asleep the noble Powers of Humane Nature;
— Where Men sink down into Sensuality; or become lightheaded, being intoxicated with vain Persuasions; or lay asleep the noble Powers of Humane Nature;
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or contradict them by violent and unnatural Practice, there is Darkness, Confusion, and inward Torture: All proves contrary to God's Design.
or contradict them by violent and unnatural Practice, there is Darkness, Confusion, and inward Torture: All Proves contrary to God's Design.
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— Justin, in his History, reports concerning the ancient Scythians, That they had neither Houses, nor Enclosure of Ground;
— Justin, in his History, reports Concerning the ancient Scythians, That they had neither Houses, nor Enclosure of Ground;
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yet Justice had Honour among them: not from Positive Laws, but the GOOD NATURE of the People.
yet justice had Honour among them: not from Positive Laws, but the GOOD NATURE of the People.
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— A thing to be admired;
— A thing to be admired;
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that Nature should bestow that, on the Scythians, which the Grecians, long instructed by Precepts of Philosophers, had not attain'd!
that Nature should bestow that, on the Scythians, which the Greeks, long instructed by Precepts of Philosophers, had not attained!
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1584
that formed Manners should be transcended by uneducated Barbarity!
that formed Manners should be transcended by uneducated Barbarity!
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— Hence it appears that the Condition of Humane Nature is not so very rude as some report;
— Hence it appears that the Condition of Humane Nature is not so very rude as Some report;
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since so much is found in the uncivilized parts of the World.
since so much is found in the uncivilized parts of the World.
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Nature is Sovereign (to them that use it well) in respect of that Modesty and Averseness to that which is not fair and handsom;Nature is Sovereign (to them that use it well) in respect of that Modesty and Averseness to that which is not fair and handsome;
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till Men pervert and abuse Nature's Temper, by ill Use, Custom, and Practice. — Goodness and Vertue are more suitable to Nature's Sence, than Wickedness and Vice.
till Men pervert and abuse Nature's Temper, by ill Use, Custom, and Practice. — goodness and Virtue Are more suitable to Nature's Sense, than Wickedness and Vice.
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— Vice is contrary to the Nature of Man; because contrary to the Order of Reason, which is Man's highest Perfection. Vice is grievous to Nature:
— Vice is contrary to the Nature of Man; Because contrary to the Order of Reason, which is Man's highest Perfection. Vice is grievous to Nature:
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witness Irreverence to Deity, Intemperance, Fury, and Cruelty: every one feels it so in himself, and judges so in others. Man forces himself at first,
witness Irreverence to Deity, Intemperance, Fury, and Cruelty: every one feels it so in himself, and judges so in Others. Man forces himself At First,
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before he can at all satisfie himself in any of these. In this Sense I understand, Heb. 10. 16. I will put my Laws into their Hearts;
before he can At all satisfy himself in any of these. In this Sense I understand, Hebrew 10. 16. I will put my Laws into their Hearts;
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I will write them in their Minds.
I will write them in their Minds.
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* This is to be understood in respect of Spiritual Precepts founded in Reason, and in the Law of the Creation;* This is to be understood in respect of Spiritual Precepts founded in Reason, and in the Law of the Creation;
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concerning which we need not that one should teach another; as in the carnal Institutions of the Law;
Concerning which we need not that one should teach Another; as in the carnal Institutions of the Law;
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which, being foreign to Nature, and so many; we have need to ask, what next? what in such a case?
which, being foreign to Nature, and so many; we have need to ask, what next? what in such a case?
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Men may work themselves out of Nature's Sence, out of Judgment of Truth, by ill Use, Custom, and Practice.
Men may work themselves out of Nature's Sense, out of Judgement of Truth, by ill Use, Custom, and Practice.
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They will not long continue to think * well after once they are come to affect, and to do otherwise.
They will not long continue to think * well After once they Are come to affect, and to do otherwise.
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These two in Conjunction, viz. the Affection of the Mind, and Practice, will bear up with too great a force against Judgment alone.
These two in Conjunction, viz. the Affection of the Mind, and Practice, will bear up with too great a force against Judgement alone.
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Wherefore unless Persons love Goodness, and live well; we have no hold of them; tho', now, they seem to think and speak well.
Wherefore unless Persons love goodness, and live well; we have no hold of them; though, now, they seem to think and speak well.
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1600
See the case of Hasael; his present Sence, and Words; Am I a Dog? &c. but he did so.
See the case of Hazael; his present Sense, and Words; Am I a Dog? etc. but he did so.
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— Single Judgment and Understanding will not long hold out against habitual Inclination and Disposition. Men unduly practice upon their own Judgments; — Single Judgement and Understanding will not long hold out against habitual Inclination and Disposition. Men unduly practice upon their own Judgments;
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that they may not be disturbed, and disquieted in pursuit of their Lusts: but if Judgment be once corrupted;
that they may not be disturbed, and disquieted in pursuit of their Lustiest: but if Judgement be once corrupted;
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there is nothing left, to make any resistance: Evil comes on, a main: Men go on, with full sail.
there is nothing left, to make any resistance: Evil comes on, a main: Men go on, with full sail.
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Hence Men are Shipwrackt in their Fortunes within themselves; broken, and come to naught. — Wherefore, in the state of Religion, Two things are indispensibly necessary, indivisible, inseparable. Hence Men Are Shipwrecked in their Fortune's within themselves; broken, and come to nought. — Wherefore, in the state of Religion, Two things Are Indispensibly necessary, indivisible, inseparable.
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— Care, that Judgment be informed by Truth, * and that Heart and Life be reformed by Tincture of it, and by Practice. And this is Religion. — Care, that Judgement be informed by Truth, * and that Heart and Life be reformed by Tincture of it, and by Practice. And this is Religion.
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PROFESSING THEMSELVES WISE, THEY BECOME FOOLS. — This is said of Persons out of the way of true Reason and Religion. PROFESSING THEMSELVES WISE, THEY BECOME FOOLS. — This is said of Persons out of the Way of true Reason and Religion.
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These Words may be considered absolutely; or in relation to their Conjunction with words which go before or follow after.
These Words may be considered absolutely; or in Relation to their Conjunction with words which go before or follow After.
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In the former way, they afford this Observation: That these that think themselves wise, are least so:
In the former Way, they afford this Observation: That these that think themselves wise, Are least so:
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for they know not themselves to fail in many things. It is the Direction of Wisdom to acknowledge God in all thy ways;
for they know not themselves to fail in many things. It is the Direction of Wisdom to acknowledge God in all thy ways;
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1610
and not to lean to thy own Understanding. For, he who trusteth to his own Heart, is a Fool. — SELFCONCEIT intoxicates Men,
and not to lean to thy own Understanding. For, he who Trusteth to his own Heart, is a Fool. — SELF-CONCEIT intoxicate Men,
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and makes them neglective of the Means of Knowledge. They who are conceited, are SelfFlatterers; and towards others Importune, grievous, troublesom.
and makes them neglective of the Means of Knowledge. They who Are conceited, Are SelfFlatterers; and towards Others Importune, grievous, troublesome.
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Whosoever falls into the hands of a Self-conceited Person, who always is a Dictator, and an Imposer upon others;
Whosoever falls into the hands of a Self-conceited Person, who always is a Dictator, and an Imposer upon Others;
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to him the Beauty and Excellency of the Divine Vertues, Modesty, and Sobriety, are abundantly testified and recommended.
to him the Beauty and Excellency of the Divine Virtues, Modesty, and Sobriety, Are abundantly testified and recommended.
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The Conceited have lightly considered the Uncertainty of things, Variety of Temptations, the Representations which are made to Man,
The Conceited have lightly considered the Uncertainty of things, Variety of Temptations, the Representations which Are made to Man,
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and our Disparity and Insufficiency to act or determine wisely in several Occasions of Life. These are full of themselves;
and our Disparity and Insufficiency to act or determine wisely in several Occasions of Life. These Are full of themselves;
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but indeed are empty, and shallow. He knows not himself, who thinks himself able enough for his own defence; Wise enough to direct himself;
but indeed Are empty, and shallow. He knows not himself, who thinks himself able enough for his own defence; Wise enough to Direct himself;
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or, who is Good enough to his own Satisfaction. The Words taken in a Conjunction with what follows, afford this Observation:
or, who is Good enough to his own Satisfaction. The Words taken in a Conjunction with what follows, afford this Observation:
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That it is not the Wisdom of Men, but their Headiness, Presumption, and Folly, to do in Religion, without Reason,
That it is not the Wisdom of Men, but their Headiness, Presumption, and Folly, to do in Religion, without Reason,
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or otherwise than as they have Direction from God. — There is no grosser Folly in the World, no greater Wrong to one's self,
or otherwise than as they have Direction from God. — There is no grosser Folly in the World, no greater Wrong to one's self,
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than upon account of Religion, to come under Obligation to any thing, in point of Judgment and Conscience, which is not materially true,
than upon account of Religion, to come under Obligation to any thing, in point of Judgement and Conscience, which is not materially true,
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as verified in Reason, or Scripture.
as verified in Reason, or Scripture.
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All such is the Persons Superstition; which, tho' it be not imputed as a Crime to the Person who means well;
All such is the Persons Superstition; which, though it be not imputed as a Crime to the Person who means well;
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yet, is not a Foundation of reward. Builders with Hay, Stubble, suffer loss, so far forth:
yet, is not a Foundation of reward. Builders with Hay, Stubble, suffer loss, so Far forth:
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tho' themselves stand on the Foundation. — Man enslaves himself; though themselves stand on the Foundation. — Man enslaves himself;
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parts with his Liberty, which is a dear and choice thing, * when he subjects himself to that which made him not, to that which is not soveraign to him,
parts with his Liberty, which is a dear and choice thing, * when he subject's himself to that which made him not, to that which is not sovereign to him,
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as Reason is (which is his natural Perfection, his Home-informer, and Monitor within his Breast) neither is restorative to him in his Lapsed State,
as Reason is (which is his natural Perfection, his Home-informer, and Monitor within his Breast) neither is restorative to him in his Lapsed State,
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as the Principles of Religion are. — He lays stress upon that, which will bear no weight; therefore will deceive him.
as the Principles of Religion Are. — He lays stress upon that, which will bear no weight; Therefore will deceive him.
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As the Superstitious imagines, so things are to him:
As the Superstitious imagines, so things Are to him:
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but things attain not Effects, according to our Fancies, but their own Existencies, and what they are in Truth and Vertue.
but things attain not Effects, according to our Fancies, but their own Existencies, and what they Are in Truth and Virtue.
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This other where, is accounted Weakness, * and Shallowness. Nothing betrays Men more, than lying Refuges, and false Confidencies.
This other where, is accounted Weakness, * and Shallowness. Nothing betrays Men more, than lying Refuges, and false Confidences.
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— Religion is that which attains real Effects, worthy what we mean by Religion: viz. it makes Men humble, not conceited; Mild, gentle, not revengeful; Good-natured, not all for Self; Loving, not hard-hearted;
— Religion is that which attains real Effects, worthy what we mean by Religion: viz. it makes Men humble, not conceited; Mild, gentle, not revengeful; Good-natured, not all for Self; Loving, not hardhearted;
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Kind, not harsh, or cruel; Patient, not furious, not wrathful; Courteous, affable, and sociable; not morose, soure, or dogged; Governable, not turbulent; ready to forgive, not implacable;Kind, not harsh, or cruel; Patient, not furious, not wrathful; Courteous, affable, and sociable; not morose, sour, or dogged; Governable, not turbulent; ready to forgive, not implacable;
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favourable in making best Interpretations, fair Constructions of Words and Actions, not making Men Offenders for a Word;favourable in making best Interpretations, fair Constructions of Words and Actions, not making Men Offenders for a Word;
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ready to commiserate, tender-hearted like the Samaritan; not as the Jews, who would not converse with them. If this be in Men;ready to commiserate, tender-hearted like the Samaritan; not as the jews, who would not converse with them. If this be in Men;
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then shall the World be sensible of the Good of Religion, and find themselves the better for it.
then shall the World be sensible of the Good of Religion, and find themselves the better for it.
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Lastly, let us not run on in a Mistake. We see how the Apostle goes on.
Lastly, let us not run on in a Mistake. We see how the Apostle Goes on.
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He begins at the Gospel of Christ: See how he pursues it.
He begins At the Gospel of christ: See how he pursues it.
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He treats of * the Natural Knowledge of God, and Fatal Issue of ineffectual Entertainment of it. He treats of * the Natural Knowledge of God, and Fatal Issue of ineffectual Entertainment of it.
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They do preach Christ, tho' they do not name him, in every Sentence or Period, who contend for all Effects of real Goodness; and decry Wickedness. For, this is the Effect of Christ, and his Business. They do preach christ, though they do not name him, in every Sentence or Period, who contend for all Effects of real goodness; and decry Wickedness. For, this is the Effect of christ, and his Business.
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God gave him to bless us. How? by turning us away from Iniquity.
God gave him to bless us. How? by turning us away from Iniquity.
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It is not Christianity, to use the name of Christ, as a Charm, or Spell, or Badge of Profession only; It is not Christianity, to use the name of christ, as a Charm, or Spell, or Badge of Profession only;
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as they do, who use it unintelligibly, irrationally, unaccountably, insignificantly.
as they do, who use it unintelligibly, irrationally, unaccountably, insignificantly.
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— Christ denotes as, * in one sence, a Person engaged for us, in a way we well understand, and give account of;
— christ denotes as, * in one sense, a Person engaged for us, in a Way we well understand, and give account of;
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so, a Nature in us, which we very well feel, and can express. They, therefore, hold forth Christ, who declare him, one way or other, to either of these Effects or Purposes.so, a Nature in us, which we very well feel, and can express. They, Therefore, hold forth christ, who declare him, one Way or other, to either of these Effects or Purposes.
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SERMON V. ROMANS I. 26, 27. For this Cause God gave them up to vile Affections, &c. —
SERMON V. ROMAN I. 26, 27. For this Cause God gave them up to vile Affections, etc. —
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— Receiving in themselves that Recompence of their Error which was meet.
— Receiving in themselves that Recompense of their Error which was meet.
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HAVING given an Account of the dreadful Miscarriage of Apostates, who held the Truth of God in Unrighteousness, and did not love to retain God in their Knowledge;
HAVING given an Account of the dreadful Miscarriage of Apostates, who held the Truth of God in Unrighteousness, and did not love to retain God in their Knowledge;
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but affected to be Atheists, that they might be Arbitrary, Lawless, and live without Fear or Controul;
but affected to be Atheists, that they might be Arbitrary, Lawless, and live without fear or Control;
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and, other Characters of them having been given; I now proceed to the Second Part; that is, their PUNISHMENT.
and, other Characters of them having been given; I now proceed to the Second Part; that is, their PUNISHMENT.
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You have had an Account of Man 's Behaviour towards God:
You have had an Account of Man is Behaviour towards God:
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Now take an Account of God's. — He gives them up, to their own Hearts Lusts. To vile Affections. To a reprobate Mind.
Now take an Account of God's. — He gives them up, to their own Hearts Lusts. To vile Affections. To a Reprobate Mind.
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To do things which are not convenient. — And, to have God justified; They did but receive the Recompence of their Error. To do things which Are not convenient. — And, to have God justified; They did but receive the Recompense of their Error.
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To vindicate God from having any hand in the Miscarriages of Men, or being * the Cause of it; To vindicate God from having any hand in the Miscarriages of Men, or being * the Cause of it;
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I will shew, that neither the Evil of Sin, nor the Evil of Punishment, can be attributed to God.
I will show, that neither the Evil of since, nor the Evil of Punishment, can be attributed to God.
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For if God be the first and chiefest Good; then, Evil is not from him; it is not that which he hath designed, decreed, or appointed:
For if God be the First and chiefest Good; then, Evil is not from him; it is not that which he hath designed, decreed, or appointed:
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But it is Consequential, Necessary, Fatal; and by Consequence, Inseparable from the Miscarriages of Sinners.
But it is Consequential, Necessary, Fatal; and by Consequence, Inseparable from the Miscarriages of Sinners.
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— In the Sixth of Isaiah, v. 10. it is said, Make the Heart of this People fat,
— In the Sixth of Isaiah, v. 10. it is said, Make the Heart of this People fat,
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and make their Ears heavy, and shut their Eyes;
and make their Ears heavy, and shut their Eyes;
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least they see with their Eyes, and hear with their Ears, and understand with their Heart, and convert, and be healed: lest they see with their Eyes, and hear with their Ears, and understand with their Heart, and convert, and be healed:
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Which place is referr'd to, six times in the New Testament:
Which place is referred to, six times in the New Testament:
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And the Scripture never represents the forlorn State of Sinners, but it refers to this place. And the Scripture never represents the forlorn State of Sinners, but it refers to this place.
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It is not, that God hath such an Intention; or that God will have it so: It is not, that God hath such an Intention; or that God will have it so:
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But it is Consequential; so, it comes to pass; so, it falls out: This, is the natural Issue of not dealing ingenuously with Truth;
But it is Consequential; so, it comes to pass; so, it falls out: This, is the natural Issue of not dealing ingenuously with Truth;
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they are the worse for their Knowledge, if Practice be not answerable.
they Are the Worse for their Knowledge, if Practice be not answerable.
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— * Now to give you an Account, that Evil is not to be attributed to God:
— * Now to give you an Account, that Evil is not to be attributed to God:
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Tho' we find Scripture doth frequently * seem to attribute it to him. You must understand, that the Scripture-Notion is this:
Though we find Scripture does frequently * seem to attribute it to him. You must understand, that the Scripture notion is this:
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Because God is the first and general Cause of all things; therefore the Scripture doth attribute all things to God;
Because God is the First and general Cause of all things; Therefore the Scripture does attribute all things to God;
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but with great Difference and Distinction: Some things as his Efficience, such as he doth by himself immediately:
but with great Difference and Distinction: some things as his Efficience, such as he does by himself immediately:
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Some things which he doth, by commissioning others, i. e. by second Causes: And some things by his Permission.
some things which he does, by commissioning Others, i. e. by second Causes: And Some things by his Permission.
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With this Difference, we must understand Scripture attributing things to God: For, certainly, we must resolve;
With this Difference, we must understand Scripture attributing things to God: For, Certainly, we must resolve;
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that God is no Cause of Evil. For, nothing is more certain than that Holiness, and Righteousness, are the Divine Endowments.that God is no Cause of Evil. For, nothing is more certain than that Holiness, and Righteousness, Are the Divine Endowments.
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And Holiness, and Righteousness, make it altogether repugnant, and morally impossible for God to have a Hand in Evil;
And Holiness, and Righteousness, make it altogether repugnant, and morally impossible for God to have a Hand in Evil;
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such Evil, where-to Iniquity and Deformity is annexed.
such Evil, whereto Iniquity and Deformity is annexed.
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Wherefore, we will conclude, that whatsoever God doth, by himself immediately, or in Conjunction with any second Cause; it is, in it self, Good; and worthy the first, and chiefest Goodness. And, if that be not true;
Wherefore, we will conclude, that whatsoever God does, by himself immediately, or in Conjunction with any second Cause; it is, in it self, Good; and worthy the First, and chiefest goodness. And, if that be not true;
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let any one give an Account of these places.
let any one give an Account of these places.
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Is there Unrighteousness in God? God forbid. — If he be unrighteous, how can he judge the World? Can the Judge of all the World do an unrighteous Act? — God is holy in all his ways, &c. — He will judge the World in Righteousness: Is there Unrighteousness in God? God forbid. — If he be unrighteous, how can he judge the World? Can the Judge of all the World do an unrighteous Act? — God is holy in all his ways, etc. — He will judge the World in Righteousness:
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(Not by an Arbitrary Will: But he will proceed according to Rule. ) Can God by Power or Priviledge pervert Right? — Wherefore, there is no Principle true, from whence this may follow; (Not by an Arbitrary Will: But he will proceed according to Rule.) Can God by Power or Privilege pervert Right? — Wherefore, there is no Principle true, from whence this may follow;
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that God is the Author of Evil. — * It is most certainly true of God, in relation to his Creatures, that he doth fully answer the Relation he stands in to his Creation,that God is the Author of Evil. — * It is most Certainly true of God, in Relation to his Creatures, that he does Fully answer the Relation he Stands in to his Creation,
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and whatsoever he hath made, Isa. 49. 15. Can a Woman forget her sucking Child, that she should not have Compassion on the Son of her Womb? yea, they may forget, yet will I not forget thee.
and whatsoever he hath made, Isaiah 49. 15. Can a Woman forget her sucking Child, that she should not have Compassion on the Son of her Womb? yea, they may forget, yet will I not forget thee.
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— He certainly doth what is requisite and due, in pursuance of all the Principles of his Creation.
— He Certainly does what is requisite and due, in pursuance of all the Principles of his Creation.
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He is not vain, as foolish Mortals are, to have Beginnings frustrate. — He doth whatever becomes infinite Goodness.
He is not vain, as foolish Mortals Are, to have Beginnings frustrate. — He does whatever becomes infinite goodness.
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He doth all Good upon the highest, fullest, and clearest Account of Goodness. So that is a most real Truth, thy Destruction is of thy self:
He does all Good upon the highest, Fullest, and Clearest Account of goodness. So that is a most real Truth, thy Destruction is of thy self:
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But in me is thy Help. But in me is thy Help.
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— Nothing is more injuriously spoken of God, than that God is the Cause of the Creatures Sin; — Nothing is more injuriously spoken of God, than that God is the Cause of the Creatures since;
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or of the Sinners Misery, by the Absoluteness and Arbitrariness of his Will:
or of the Sinners Misery, by the Absoluteness and Arbitrariness of his Will:
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As if, save for God's Will, a Sinner might well enjoy himself, be at Peace within himself, be Happy.
As if, save for God's Will, a Sinner might well enjoy himself, be At Peace within himself, be Happy.
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Whereas Vertue hath Reward arising out of it self: So Sin and Wickedness hath Punishment. Nothing in the World so draws on another thing,
Whereas Virtue hath Reward arising out of it self: So since and Wickedness hath Punishment. Nothing in the World so draws on Another thing,
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as Guilt doth Mischief and Punishment. Wickedness is contrary to the Nature of Man: Therefore cannot but be vexatious and tormenting.
as Gilded does Mischief and Punishment. Wickedness is contrary to the Nature of Man: Therefore cannot but be vexatious and tormenting.
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No Wounds of Body, equal the Torments of the Mind.
No Wounds of Body, equal the Torments of the Mind.
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Antecedently to the Being of Evil, God doth that which infinite Wisdom doth direct, for the preventing of it;Antecedently to the Being of Evil, God does that which infinite Wisdom does Direct, for the preventing of it;
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to wit, he doth warn, he doth admonish, he doth declare against it; tho' he doth not absoly hinder, by his Almighty Power.
to wit, he does warn, he does admonish, he does declare against it; though he does not absoly hinder, by his Almighty Power.
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— Subsequentially to the Being of Evil; when Evil is done by a defective and malicious Cause;
— Subsequentially to the Being of Evil; when Evil is done by a defective and malicious Cause;
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God, if he pleases, turns it into Good, when he pleases, and as he pleases.
God, if he Pleases, turns it into Good, when he Pleases, and as he Pleases.
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And in this Sense, St. Austin, It is very happy that a proud, arrogant, self-conceited Man, fall into a Sin; that he may see himself:
And in this Sense, Saint Austin, It is very happy that a proud, arrogant, self-conceited Man, fallen into a since; that he may see himself:
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That is, if God make such a Sin as shames a Man, a Means to humble him.
That is, if God make such a since as shames a Man, a Means to humble him.
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Else it is expected, that God should resist the Proud; and that the Back-slider in Heart, be filled with his own Ways. Else it is expected, that God should resist the Proud; and that the Backslider in Heart, be filled with his own Ways.
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This is the Goodness of God, when he will bring Good out of Evil, and turn that which is a Man's Sin,
This is the goodness of God, when he will bring Good out of Evil, and turn that which is a Man's since,
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and great Fault, to tend to his Advancement.
and great Fault, to tend to his Advancement.
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* But God is not challengable upon any Account for his not hindring: For, he would counter-work the Design of his Creation:
* But God is not challengable upon any Account for his not hindering: For, he would counterwork the Design of his Creation:
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For, Man by his Make is a free Agent; is both intelligent, and voluntary; Positus in aequilibrio; else could not sin:
For, Man by his Make is a free Agent; is both intelligent, and voluntary; Positus in Equilibrium; Else could not sin:
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Counterpois'd one way by that which is Honest; the other way by Profit and Pleasure: The Delightfulness of Sense is corrival to that which is in its Nature just, and holy.
Counterpoised one Way by that which is Honest; the other Way by Profit and Pleasure: The Delightfulness of Sense is corrival to that which is in its Nature just, and holy.
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God, in his just Indignation, high Displeasure, at Man's foolish Affectation, and wilful Choice, in so unequal a Competition;
God, in his just Indignation, high Displeasure, At Man's foolish Affectation, and wilful Choice, in so unequal a Competition;
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doth not hinder, unless he please; but saith, Then let it be according to Hearts Lusts;
does not hinder, unless he please; but Says, Then let it be according to Hearts Lustiest;
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and be filled with thy own ways. Wherefore let no Man say when he is tempted, He is tempted of God; and be filled with thy own ways. Wherefore let no Man say when he is tempted, He is tempted of God;
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but drawn aside by his own Lust.
but drawn aside by his own Lust.
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Then let us be careful, and cautious, how we attribute Evil to God, or entail Sins of Men upon him.
Then let us be careful, and cautious, how we attribute Evil to God, or entail Sins of Men upon him.
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We cannot dishonour God more than by so doing; since his moral Endowments of Holiness, Righteousness, and Goodness, are his prime Perfections:
We cannot dishonour God more than by so doing; since his moral Endowments of Holiness, Righteousness, and goodness, Are his prime Perfections:
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His Will and Power are always in Conjunction with them, and guided by them. Even when he punishes Impenitency and Contumacy in Sin, it is an Act of Goodness.
His Will and Power Are always in Conjunction with them, and guided by them. Even when he Punishes Impenitency and Contumacy in since, it is an Act of goodness.
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As it is Goodness to pardon Penitents; so it is Goodness, by Chastisements, to reduce the Lawless, and Rebellious.
As it is goodness to pardon Penitents; so it is goodness, by Chastisements, to reduce the Lawless, and Rebellious.
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There is a good Intention in Chastisements: For, notwithstanding our great Boasts of our Free-will; we should be too great Strangers to Duties of Piety and Vertue, unless God should,
There is a good Intention in Chastisements: For, notwithstanding our great Boasts of our Freewill; we should be too great Strangers to Duties of Piety and Virtue, unless God should,
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now and then, exercise us with Sicknesses and Afflictions, as a Counterpoise to our Propensions to follow the Lusts and Pleasure of Life,
now and then, exercise us with Sicknesses and Afflictions, as a Counterpoise to our Propensions to follow the Lustiest and Pleasure of Life,
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and the ordinary Allurements of the World. Now, since we impute not Murthers and Robberies committed under a well-established Government;
and the ordinary Allurements of the World. Now, since we impute not Murders and Robberies committed under a well-established Government;
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which rules by Laws, and punishes such Offences; much less ought we to impute the Miscarriages of Men to God:
which rules by Laws, and Punishes such Offences; much less ought we to impute the Miscarriages of Men to God:
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Since Men sin at their own Peril. God gave no such Power to Men: For, Power is concluded within Bounds of Reason, and Right.
Since Men sin At their own Peril. God gave no such Power to Men: For, Power is concluded within Bounds of Reason, and Right.
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Lawless and exorbitant Acts are Impotencies and Deformities. If we attribute Evil to God; these Mischiefs are likely to follow.
Lawless and exorbitant Acts Are Impotencies and Deformities. If we attribute Evil to God; these Mischiefs Are likely to follow.
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— We shall think of God, contrary to what he is; worse than he deserves of us: So, shall less love him.
— We shall think of God, contrary to what he is; Worse than he deserves of us: So, shall less love him.
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The Fountain of Good is highly lovely: But not the Author of Evil. — We shall not think aright of Evil;The Fountain of Good is highly lovely: But not the Author of Evil. — We shall not think aright of Evil;
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* nor hate Evil, as we ought.
* nor hate Evil, as we ought.
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For, what harm is there in that which God doth? — We shall excuse our selves more than there is Cause for;
For, what harm is there in that which God does? — We shall excuse our selves more than there is Cause for;
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and shall abate, in our selves, Sence of our own Faultiness: We shall think our selves but God's Instruments.
and shall abate, in our selves, Sense of our own Faultiness: We shall think our selves but God's Instruments.
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— We shall take but little care to repent.
— We shall take but little care to Repent.
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Who will trouble himself about that which he thinks is the Will of God? Who can resist his Will?
Who will trouble himself about that which he thinks is the Will of God? Who can resist his Will?
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Why should we expose our selves to Temptations, by attributing external Evils to God, more than we have Assurance of? — It is not true, that God doth whatsoever Evil befals us:
Why should we expose our selves to Temptations, by attributing external Evils to God, more than we have Assurance of? — It is not true, that God does whatsoever Evil befalls us:
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* Or that all the Evils which befal us, are the Punishment of some Sins;
* Or that all the Evils which befall us, Are the Punishment of Some Sins;
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as was the Deluge, the Destruction of Sodom, the Death of Nadab and Abihu, of Ananias and Saphira.
as was the Deluge, the Destruction of Sodom, the Death of Nadab and Abihu, of Ananias and Sapphira.
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Some Evils do fall out from the State of the World:
some Evils do fallen out from the State of the World:
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— Some we bring upon our selves, by Neglect or Abuse of our selves (as Diseases which follow upon Intemperance, Hurts upon violent Motion:) — Some are Effects of malicious Causes,
— some we bring upon our selves, by Neglect or Abuse of our selves (as Diseases which follow upon Intemperance, Hurts upon violent Motion:) — some Are Effects of malicious Causes,
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for which God will challenge accountable Agents. RECEIVING IN THEMSELVES THAT RECOMPENCE OF THEIR ERROR, WHICH WAS MEET.
for which God will challenge accountable Agents. RECEIVING IN THEMSELVES THAT RECOMPENCE OF THEIR ERROR, WHICH WAS MEET.
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This gives us great Advantage to pursue this Truth, that God is not to be charged with the Creatures Sin: This gives us great Advantage to pursue this Truth, that God is not to be charged with the Creatures since:
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Or with the Creatures Misery. For whosoever is punished, doth but receive within himself the Recompence of his Error.
Or with the Creatures Misery. For whosoever is punished, does but receive within himself the Recompense of his Error.
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Whoever says otherwise of God (that he is either the Cause of his Creatures Sin, or of his Creatures Misery; ) doth not say so well of God,
Whoever Says otherwise of God (that he is either the Cause of his Creatures since, or of his Creatures Misery;) does not say so well of God,
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as a Man would think it fit to speak of a Man of common Honesty and Uprightness.
as a Man would think it fit to speak of a Man of Common Honesty and Uprightness.
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— The greatest Suffering that is, is not by any positive Infliction of God; it is not God's Creation: For God did not make Hell;
— The greatest Suffering that is, is not by any positive Infliction of God; it is not God's Creation: For God did not make Hell;
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but it is the natural Issue of Creatures Miscarriage, being wanting to themselves, and contradicting the Principles of God's Creation. And if this be true;
but it is the natural Issue of Creatures Miscarriage, being wanting to themselves, and contradicting the Principles of God's Creation. And if this be true;
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this is a sufficient Defence for God's Goodness, Righteousness, and Holiness: And I have said enough to justifie all the Principles of Religion.
this is a sufficient Defence for God's goodness, Righteousness, and Holiness: And I have said enough to justify all the Principles of Religion.
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There is a Foundation laid of Self-condemnation to all evil doers.
There is a Foundation laid of Self-condemnation to all evil doers.
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It is a Form of Words, that, when I well considered them, I could not overlook them;
It is a From of Words, that, when I well considered them, I could not overlook them;
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that Sinners do receive in (or FROM) themselves the Recompence of their Error. that Sinners do receive in (or FROM) themselves the Recompense of their Error.
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No one that fails, or miscarries, comes to Misery by any Soveraignty, any Pleasure, any thing that is Arbitrary, any thing that is, in it self, unavoidable: But Misery arises from within: The Sinner destroys himself. But I am well aware that it hath been the Practice of old, to charge God with the ill fare of Men, * that they might excuse themselves,
No one that fails, or miscarries, comes to Misery by any Sovereignty, any Pleasure, any thing that is Arbitrary, any thing that is, in it self, unavoidable: But Misery arises from within: The Sinner Destroys himself. But I am well aware that it hath been the Practice of old, to charge God with the ill fare of Men, * that they might excuse themselves,
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and lay the Fault upon God. Where Men are voluntary as to the Antecedent in doing amiss;
and lay the Fault upon God. Where Men Are voluntary as to the Antecedent in doing amiss;
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they charge God with that which is the natural Consequent, the Punishment that follows. For, this is most certain;
they charge God with that which is the natural Consequent, the Punishment that follows. For, this is most certain;
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that the greatest Punishment of Sin, is inherent in it self: For, tho' Almighty Power let the Sinner alone;
that the greatest Punishment of since, is inherent in it self: For, though Almighty Power let the Sinner alone;
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he will be his own Destroyer.
he will be his own Destroyer.
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In this Case, it may be said, Let God be justified, as the Lover of his Creatures, as the Friend of Souls;
In this Case, it may be said, Let God be justified, as the Lover of his Creatures, as the Friend of Souls;
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and every one that perishes, be accounted the Author of his own Misery. So it is in the Prophet, O Israel, thou hast destroyed thy self.
and every one that Perishes, be accounted the Author of his own Misery. So it is in the Prophet, Oh Israel, thou hast destroyed thy self.
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Our greatest Hurt is within us, from our selves. Whosoever is hurt is hurt by himself. Our greatest Hurt is within us, from our selves. Whosoever is hurt is hurt by himself.
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INORDINATE APPETITE IS A PUNISHMENT TO IT SELF:
INORDINATE APPETITE IS A PUNISHMENT TO IT SELF:
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As will appear by an Account of three of the greatest Evils that we are capable of, and that we lie under.
As will appear by an Account of three of the greatest Evils that we Are capable of, and that we lie under.
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— Guilt in Conscience. — Malignity and Naughtiness in the Mind. — A sickly, diseased, distemper'd Body.
— Gilded in Conscience. — Malignity and Naughtiness in the Mind. — A sickly, diseased, distempered Body.
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— Let any name an Evil that may befal Human Nature, that is equal to these. I st, Guilt in Conscience:
— Let any name an Evil that may befall Human Nature, that is equal to these. I Saint, Gilded in Conscience:
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This hath driven Men to cruel Practices upon themselves, put them upon Despair, and hurried them, by their own Hands, into external Hell, to avoid internal Hell.
This hath driven Men to cruel Practices upon themselves, put them upon Despair, and hurried them, by their own Hands, into external Hell, to avoid internal Hell.
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We are not sure of the Reason of our own Minds for own Preservation: * Nor can we depend on this, which is our greatest Security under God;
We Are not sure of the Reason of our own Minds for own Preservation: * Nor can we depend on this, which is our greatest Security under God;
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* either when our Reason is not satisfied in our Religion (which makes a very uneasie Condition,) * or, when our Practice is not justified by our Reason and Religion.
* either when our Reason is not satisfied in our Religion (which makes a very uneasy Condition,) * or, when our Practice is not justified by our Reason and Religion.
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— Now, Guilt in Conscience, is only consequent upon knowing, and voluntary Acts, when they are irregular, unnatural, monstrous, contrary to the Order of Reason, contrary to the Nature of Man. For no Foreign Power whatsoever;
— Now, Gilded in Conscience, is only consequent upon knowing, and voluntary Acts, when they Are irregular, unnatural, monstrous, contrary to the Order of Reason, contrary to the Nature of Man. For no Foreign Power whatsoever;
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not the Almighty Power of God, nor the Power of Angels, nor the Power of all the Men in the World, can make any Person in the World Guilty; unless he doth consent to an evil Action.
not the Almighty Power of God, nor the Power of Angels, nor the Power of all the Men in the World, can make any Person in the World Guilty; unless he does consent to an evil Actium.
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No Man can be guilty, but by his own knowing, and voluntary Act:
No Man can be guilty, but by his own knowing, and voluntary Act:
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For if we consent not, it is not our Act. Guilt befals only moral Acts. Guilt in a Man's Conscience is his own Production. 2 dly, Malignity and Naughtiness of Disposition is a second Misery of Man. This hath made Mens Conditions very tedious and uneasie to themselves,
For if we consent not, it is not our Act. Gilded befalls only moral Acts. Gilded in a Man's Conscience is his own Production. 2 dly, Malignity and Naughtiness of Disposition is a second Misery of Man. This hath made Men's Conditions very tedious and uneasy to themselves,
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as not having Power and Government of their Minds, so having no true Self-enjoyment which can abide Reflection, and after Consideration.
as not having Power and Government of their Minds, so having no true Self-enjoyment which can abide Reflection, and After Consideration.
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As also, * this hath made them Pests, and Plagues, to the Places where they live;
As also, * this hath made them Pests, and Plagues, to the Places where they live;
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as being Disturbers of the Quiet of Persons with whom they have their Habitation.
as being Disturbers of the Quiet of Persons with whom they have their Habitation.
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For, their internal Rancour and Naughtiness of Mind still puts them upon plotting and contriving Mischief,
For, their internal Rancour and Naughtiness of Mind still puts them upon plotting and contriving Mischief,
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and makes them greedy of Opportunity to practise it. — * Now, This Malignity and Naughtiness of Disposition is moral Pravity, Deformity, and Privation.
and makes them greedy of Opportunity to practise it. — * Now, This Malignity and Naughtiness of Disposition is moral Pravity, Deformity, and Privation.
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And therefore it cannot be natural; but must be acquired.
And Therefore it cannot be natural; but must be acquired.
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1764
For this is a certain Rule, nothing Moral can be by Generation, but must be by Acts, Use, Custom and Practice.
For this is a certain Rule, nothing Moral can be by Generation, but must be by Acts, Use, Custom and Practice.
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1765
Nothing but what is purely natural can be in a Man by Traduction and Propagation.
Nothing but what is purely natural can be in a Man by Traduction and Propagation.
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1766
We are not born with Habits; but born only with Faculties. This is so far true, that any bodily Disposition,
We Are not born with Habits; but born only with Faculties. This is so Far true, that any bodily Disposition,
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1767
or Inclination, which is not acquired; tho' it be to Good, or to Evil; it is neither a Vice, if it be a Tendency to Evil;
or Inclination, which is not acquired; though it be to Good, or to Evil; it is neither a Vice, if it be a Tendency to Evil;
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1768
nor a Vertue, if it be a Tendency to Good. For, nothing is Vertue, but what is the Product of a Mind actually considering;
nor a Virtue, if it be a Tendency to Good. For, nothing is Virtue, but what is the Product of a Mind actually considering;
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1769
and a Man's Choice, upon Deliberation, and Consideration. And, so, nothing amounts unto the Degree of Vice, * but in the same manner. and a Man's Choice, upon Deliberation, and Consideration. And, so, nothing amounts unto the Degree of Vice, * but in the same manner.
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1770
Only, a Man may be wicked by Failure, and Neglect: Because a Man is to use the Principles of God's Creation;
Only, a Man may be wicked by Failure, and Neglect: Because a Man is to use the Principles of God's Creation;
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1771
he is to consider, and he is to make use of his Reason;
he is to Consider, and he is to make use of his Reason;
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1772
and that is first to be set on work, to discover the Way, and to discern the Difference of Things.
and that is First to be Set on work, to discover the Way, and to discern the Difference of Things.
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1773
It is most true in respect of every Man's internal State;
It is most true in respect of every Man's internal State;
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1774
every Man hath himself, for Temper, for Disposition, for Complexion, and Constitution of Soul, according as he hath considered, examined, and used himself. every Man hath himself, for Temper, for Disposition, for Complexion, and Constitution of Soul, according as he hath considered, examined, and used himself.
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1775
Now if a Man hath himself as he uses himself; then, whosoever is in Perverseness and Malignity of Mind, he hath brought himself into it, by abuse of himself.
Now if a Man hath himself as he uses himself; then, whosoever is in Perverseness and Malignity of Mind, he hath brought himself into it, by abuse of himself.
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1776
Whosoever is in a naughty and malignant Disposition of Mind, there is no Creature under Heaven,
Whosoever is in a naughty and malignant Disposition of Mind, there is no Creature under Heaven,
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1777
nor nothing that is in being, that brought him into that Temper; but either his gross Self-neglect, or voluntary Self-abuse.
nor nothing that is in being, that brought him into that Temper; but either his gross Self-neglect, or voluntary Self-abuse.
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1778
And if there be gross Self-neglect; he hath not acted according to his Principles.
And if there be gross Self-neglect; he hath not acted according to his Principles.
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1779
That which is not of a Man's self, it may be his Burden, but never his Fault; nor never is charged upon him on a moral Account.
That which is not of a Man's self, it may be his Burden, but never his Fault; nor never is charged upon him on a moral Account.
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1780
3 dly, A sickly and distemper'd Body. * This hath made work for the Physician, and uncouth Remedies;
3 dly, A sickly and distempered Body. * This hath made work for the physician, and uncouth Remedies;
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1781
and hath prevented the natural Pleasure of temperate Eating, Drinking, Sleeping. For in Nature's Way, only, is Health and Strength.
and hath prevented the natural Pleasure of temperate Eating, Drinking, Sleeping. For in Nature's Way, only, is Health and Strength.
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1782
— * Now, I grant a Man may have a weak Body, and unhappy Constitution, without his own Fault; whence some die so soon; and others are so sickly:
— * Now, I grant a Man may have a weak Body, and unhappy Constitution, without his own Fault; whence Some die so soon; and Others Are so sickly:
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1783
But there are things which are in our Power, that are mischievous to the Body.
But there Are things which Are in our Power, that Are mischievous to the Body.
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1784
I shall instance in three kinds of Vices, in respect of which, we may say, with the Apostle, These Men sin against their own Bodies.
I shall instance in three Kinds of Vices, in respect of which, we may say, with the Apostle, These Men sin against their own Bodies.
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1785
1 st, Pride, Envy, and Malice: These * carry Discontent; which doth macerate the Body, and melancholize the Blood.
1 Saint, Pride, Envy, and Malice: These * carry Discontent; which does macerate the Body, and melancholize the Blood.
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1786
Now, * as the World is a very uncertain and unequal thing;
Now, * as the World is a very uncertain and unequal thing;
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1787
so, * it affords frequent Matter of Offence, to this * Temper. If a Man will be offended, he shall be offended every day.
so, * it affords frequent Matter of Offence, to this * Temper. If a Man will be offended, he shall be offended every day.
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1788
The Proud and Conceited Man never hath Respect enough; he is not valued by others, according as he esteems himself.
The Proud and Conceited Man never hath Respect enough; he is not valued by Others, according as he esteems himself.
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1789
No Man thinks so well of him, as he thinks of himself: And therefore he is necessarily agrieved at every Man, and he lives in Discontent: He is seldom satisfied;
No Man thinks so well of him, as he thinks of himself: And Therefore he is necessarily aggrieved At every Man, and he lives in Discontent: He is seldom satisfied;
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1790
but apt to interpret every Man's Carriage towards him Neglect at least, if not Affront. You have all this verified in the Temper of Haman to Mordecai; who is dispossest of all his Enjoyments, because Mordecai offends him; so is in perpetual Discontent:
but apt to interpret every Man's Carriage towards him Neglect At least, if not Affront. You have all this verified in the Temper of Haman to Mordecai; who is dispossessed of all his Enjoyments, Because Mordecai offends him; so is in perpetual Discontent:
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1791
And if a Man is in Discontent, he doth not only marr the Temper of his Mind, but hurts his Body.
And if a Man is in Discontent, he does not only mar thee Temper of his Mind, but hurts his Body.
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1792
The Envious and Malicious are agrieved at every Body's Good. They cannot enjoy the Comforts they might enjoy, because others have the same.
The Envious and Malicious Are aggrieved At every Body's Good. They cannot enjoy the Comforts they might enjoy, Because Others have the same.
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1793
Now, whosoever he is, that leads a grumbling, repining Life (as all envious Men do) his very Life is a lingring, pining Death.
Now, whosoever he is, that leads a grumbling, repining Life (as all envious Men do) his very Life is a lingering, pining Death.
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1794
Envy is the Rottenness of the Bones: But the sound Heart is the Life of the Flesh. Envy is the Rottenness of the Bones: But the found Heart is the Life of the Flesh.
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1795
One * in whom Principles that are solid, and sincere, do govern; he that is in the Use of sober Reason, and Understanding;
One * in whom Principles that Are solid, and sincere, do govern; he that is in the Use of Sobrium Reason, and Understanding;
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1796
this Man is of a sound Heart. We have not more Sense of any thing in this World,
this Man is of a found Heart. We have not more Sense of any thing in this World,
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1797
than that to live in Love, and Good Will, is to live at Hearts-ease. * What great Content have they, that live in Universal Love? In Reconciliation with God, and his whole Creation? They are offended at no Body;
than that to live in Love, and Good Will, is to live At Heart's ease. * What great Content have they, that live in Universal Love? In Reconciliation with God, and his Whole Creation? They Are offended At no Body;
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1798
they rejoyce at any thing that happens well, to any Creature whatsoever.
they rejoice At any thing that happens well, to any Creature whatsoever.
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1799
What should bear the Infirmities of the Body, but the Courage and Resolution of the Mind? If Men thro' Pride, Envy,
What should bear the Infirmities of the Body, but the Courage and Resolution of the Mind? If Men through Pride, Envy,
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1800
and Malice do their Bodies Mischief, is it to be imputed to God? No:
and Malice do their Bodies Mischief, is it to be imputed to God? No:
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1801
But to themselves. 2 dly, Intemperance and Wantonness: These bring our Bodies to noisom, filthy, loathsom Diseases;
But to themselves. 2 dly, Intemperance and Wantonness: These bring our Bodies to noisome, filthy, loathsome Diseases;
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1802
sometimes even to Rottenness, while our Souls inform them. Those that live in these Vices, sin against their own Bodies: Dishonour themselves: Make themselves vile;
sometime even to Rottenness, while our Souls inform them. Those that live in these Vices, sin against their own Bodies: Dishonour themselves: Make themselves vile;
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1803
and their Bodies unfit Tabernacles for their Souls to dwell in. They alienate their Bodies from their proper Use.
and their Bodies unfit Tabernacles for their Souls to dwell in. They alienate their Bodies from their proper Use.
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1804
For what is the proper Use of the Body, but to be * as the Tool and Instrument of our Mind, in the Engagement * and Service of Vertue.
For what is the proper Use of the Body, but to be * as the Tool and Instrument of our Mind, in the Engagement * and Service of Virtue.
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1805
The Poet livelily describes the Effect of Drunkenness, Aches in the Head, Nauseousness in the Stomach, Drought in the Throat, Langour in the Parts, Folly and Fury in the Mind, a Feaver in the whole.
The Poet livelily describes the Effect of drunkenness, Aches in the Head, Nauseousness in the Stomach, Drought in the Throat, Languor in the Parts, Folly and Fury in the Mind, a Fever in the Whole.
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1806
Now all these are avoided, where there is due Self-government, and where Men take upon them, to order their Affairs according to the Dictates of true and sober Reason.
Now all these Are avoided, where there is due Self-government, and where Men take upon them, to order their Affairs according to the Dictates of true and Sobrium Reason.
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1807
But if Men lay Reason aside, and give themselves up to absurd Compliance; if once they transgress the Principles of Reason, and abuse the Principles of their Minds;
But if Men lay Reason aside, and give themselves up to absurd Compliance; if once they transgress the Principles of Reason, and abuse the Principles of their Minds;
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1808
they abuse and spoil their Bodies. 3 dly, By Idleness and Sloth, which are also our Bodies Enemies, they come to putrifie,
they abuse and spoil their Bodies. 3 dly, By Idleness and Sloth, which Are also our Bodies Enemies, they come to putrify,
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1809
as Water in Ponds, by Stagnancy.
as Water in Ponds, by Stagnancy.
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1810
The Security of the natural State and Perfection of every thing, is by Motion, and Action.
The Security of the natural State and Perfection of every thing, is by Motion, and Actium.
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1811
By Lasiness and Sloth our Bodies come to be vitiated. For they are deprived of their great Security.
By Laziness and Sloth our Bodies come to be vitiated. For they Are deprived of their great Security.
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1812
And Nature's Remedy the All-preserving insensible Transpiration is advanced and maintained by Motion:
And Nature's Remedy the All-preserving insensible Transpiration is advanced and maintained by Motion:
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1813
Whereas, on the other side, Vertue, which is the Mind's due Complexion, is Soveraign to the Body:
Whereas, on the other side, Virtue, which is the Mind's due Complexion, is Sovereign to the Body:
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1814
And all the genuine and kindly Operations of Vertue, and Religion, are benign, and favourable to our Bodies;
And all the genuine and kindly Operations of Virtue, and Religion, Are benign, and favourable to our Bodies;
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1815
and * are our great Security.
and * Are our great Security.
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1816
Length of Days are secured by complying with the Principles of Religion, Sobriety, Reason, and Understanding: Length of Days Are secured by complying with the Principles of Religion, Sobriety, Reason, and Understanding:
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1817
But in every Deviation from, and Contradiction to Reason, the contrary, viz. Short Life, and Diseases are founded,
But in every Deviation from, and Contradiction to Reason, the contrary, viz. Short Life, and Diseases Are founded,
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1818
and our Bodies spoiled and marred.
and our Bodies spoiled and marred.
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1819
Thus, you see, God is not to be charged with that which we our selves are the sole Cause of.
Thus, you see, God is not to be charged with that which we our selves Are the sole Cause of.
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1820
We bring upon our selves the great Evils. We, and We alone, cause Guilt in our Consciences.We bring upon our selves the great Evils. We, and We alone, cause Gilded in our Consciences.
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1821
We, and We alone do deform and deprave our Minds. We, and We alone are the Causes of Diseases, and the marring of our Bodies; when * we are intemperate.We, and We alone do deform and deprave our Minds. We, and We alone Are the Causes of Diseases, and the marring of our Bodies; when * we Are intemperate.
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1822
Further, to prove, that MISERY IS OF OUR SELVES;
Further, to prove, that MISERY IS OF OUR SELVES;
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1823
I shall take Two Grounds from the Apostle. 1 st, Man is a Law to himself. That is;
I shall take Two Grounds from the Apostle. 1 Saint, Man is a Law to himself. That is;
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1824
the Effect and Purport of the Law, is written in his Heart: So that Man is felfcondemned, if he transgress; he himself being Judge:
the Effect and Purport of the Law, is written in his Heart: So that Man is felfcondemned, if he transgress; he himself being Judge:
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1825
And Self-condemnation is the Life of Hell. What the Apostle saith of the Word of Faith of After-Revelation: We need not ask who shall ascend, &c. But the Word of Faith which we preach, is nigh thee, even in thy Heart;
And Self-condemnation is the Life of Hell. What the Apostle Says of the Word of Faith of After-Revelation: We need not ask who shall ascend, etc. But the Word of Faith which we preach, is High thee, even in thy Heart;
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1826
the same, also, may we say of the Principles of God's Creation in us, which belongs to our very Make.
the same, also, may we say of the Principles of God's Creation in us, which belongs to our very Make.
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1827
For Man, by Vertue of his Nature and Principles, is as sufficient and proportionable to Acts of Reason and Understanding,
For Man, by Virtue of his Nature and Principles, is as sufficient and proportionable to Acts of Reason and Understanding,
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1828
as any inferiour Nature is, to Acts Homogenial and Con-natural.
as any inferior Nature is, to Acts Homogenial and Connatural.
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1829
And we observe that inferiour Nature fails not, if it meets not with Foreign Disturbance and Impediment.
And we observe that inferior Nature fails not, if it meets not with Foreign Disturbance and Impediment.
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1830
Man, therefore, out of the Way of right Reason, is a Monster, a Prodigy, in a State of Delinquency, and Deformity;
Man, Therefore, out of the Way of right Reason, is a Monster, a Prodigy, in a State of Delinquency, and Deformity;
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1831
and he returns not to himself, but by Revocation of what is unduly done, and renewal by Repentance: Otherwise he remains under Self-condemnation:
and he returns not to himself, but by Revocation of what is unduly done, and renewal by Repentance: Otherwise he remains under Self-condemnation:
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1832
So cannot but be miserable. 2 dly, Great Sinners leave natural Use.
So cannot but be miserable. 2 dly, Great Sinners leave natural Use.
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1833
Now the Propensions and Inclinations of the Powers and Faculties of our Natures, are not controuled, without great Violence to our selves, and Affront given to God. Now the Propensions and Inclinations of the Powers and Faculties of our Nature's, Are not controlled, without great Violence to our selves, and Affront given to God.
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1834
As to instance, — it is horrid, monstrous, degenerate, and unnatural, to live without God in the World;
As to instance, — it is horrid, monstrous, degenerate, and unnatural, to live without God in the World;
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1835
because Mind and Understanding are God's peculiar Reserve in Man, given to be employed about him:
Because Mind and Understanding Are God's peculiar Reserve in Man, given to be employed about him:
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1836
So that it is Alienation, and Sacriledge, to divert them from him.
So that it is Alienation, and Sacrilege, to divert them from him.
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1837
— It is unnatural to be Intemperate. The Desires of Nature are Modest, and within Bounds and Compass: And all Excess is burthensome.
— It is unnatural to be Intemperate. The Desires of Nature Are Modest, and within Bounds and Compass: And all Excess is burdensome.
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1838
— It is Devilish to be Spiteful and Revengeful: For, Man, by Nature, is Sociable; and wishes well to them in whose Company he takes delight.
— It is Devilish to be Spiteful and Revengeful: For, Man, by Nature, is Sociable; and wishes well to them in whose Company he Takes delight.
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1839
This must be understood of Nature before it be abused by unnatural Acts, ill Use, Custom, and Practice.
This must be understood of Nature before it be abused by unnatural Acts, ill Use, Custom, and Practice.
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1840
For, the better any thing is in its Constitution and Integrity; the worse it is in its Degeneracy and Depravation.
For, the better any thing is in its Constitution and Integrity; the Worse it is in its Degeneracy and Depravation.
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1841
I infer Four Things from * hence. (1.) If Man's Misery be from within, * and from Man's self;
I infer Four Things from * hence. (1.) If Man's Misery be from within, * and from Man's self;
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1842
then, no Imputation lies upon God, of hard Usage of his Creatures.
then, no Imputation lies upon God, of hard Usage of his Creatures.
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1843
Let us, therefore, resolve with Elihu, to give all Honour to our Maker, and ascribe Righteousness to him; and not entertain such Thoughts and Apprehensions of God,
Let us, Therefore, resolve with Elihu, to give all Honour to our Maker, and ascribe Righteousness to him; and not entertain such Thoughts and Apprehensions of God,
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1844
as will not recommend him to us, nor encourage our Applications to him.
as will not recommend him to us, nor encourage our Applications to him.
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1845
For it is the leading Point in Religion, to have in our Minds, right Suppositions of God. (2.) If this were duly considered;
For it is the leading Point in Religion, to have in our Minds, right Suppositions of God. (2.) If this were duly considered;
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1846
Men would not allow themselves to be Lawless, Arbitrary, Licentious, Exorbitant; tho' they might avoid the Danger of Divine and Human Laws.
Men would not allow themselves to be Lawless, Arbitrary, Licentious, Exorbitant; though they might avoid the Danger of Divine and Human Laws.
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1847
For, Misery arising from within; Sinners would be miserable, and unhappy;
For, Misery arising from within; Sinners would be miserable, and unhappy;
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1848
tho' God and Man should let them alone. (3.) If this were duly considered;
though God and Man should let them alone. (3.) If this were duly considered;
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1849
Men would not be agrieved at the Shews and Appearances of this vain World, so as to envy the Condition of the Fond,
Men would not be aggrieved At the Shows and Appearances of this vain World, so as to envy the Condition of the Found,
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1850
and Foolish, who intoxicate themselves with Fancies, and are Self-flatterers.
and Foolish, who intoxicate themselves with Fancies, and Are Selfflatterers.
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1851
The seeming Prosperity of the Wicked, hath been a Stumbling-block to good Men, in * all Ages; to David, Job, Jeremiah;
The seeming Prosperity of the Wicked, hath been a Stumbling-block to good Men, in * all Ages; to David, Job, Jeremiah;
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1852
till they have bethought themselves, examin'd, and considered: But that is well, which ends well. The Tempter abuses credulous Persons;
till they have bethought themselves, examined, and considered: But that is well, which ends well. The Tempter Abuses credulous Persons;
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1853
suggesting the Day of Vengeance to be a long time hence:
suggesting the Day of Vengeance to be a long time hence:
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1854
Whereas, the Sins of Men do not stay for all their Punishment till the Day of Judgment.
Whereas, the Sins of Men do not stay for all their Punishment till the Day of Judgement.
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1855
But whether external Punishment be sooner or later, Wickedness carries Misery in its own Bowels. Were we but, at times, to see the Torture and Anguish that Guiltiness gives occasion to;
But whither external Punishment be sooner or later, Wickedness carries Misery in its own Bowels. Were we but, At times, to see the Torture and Anguish that Guiltiness gives occasion to;
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1856
the Unquietness of naughty, malicious Minds; the Perplexities and Vexations of the Envious; a Man of Poverty, if of Innocency and Integrity, would not change Conditions with them;
the Unquietness of naughty, malicious Minds; the Perplexities and Vexations of the Envious; a Man of Poverty, if of Innocency and Integrity, would not change Conditions with them;
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1857
notwithstanding their worldly Accommodations, and gay Out-sides. (4.) This effectually recommends to us, Principles of Reason, and Religion;
notwithstanding their worldly Accommodations, and gay Outsides. (4.) This effectually recommends to us, Principles of Reason, and Religion;
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1858
as things fit to rule and govern in the Life of Man; as things Soveraign to Nature;
as things fit to Rule and govern in the Life of Man; as things Sovereign to Nature;
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1859
* as the Law of Mens Apprehensions, and the Rule of Mens Actions:
* as the Law of Men's Apprehensions, and the Rule of Men's Actions:
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1860
They moderate Mens Passions, compose Mens Spirits, quiet Mens Minds, keep Men in their Wits, suffer no abuse to their Bodies.
They moderate Men's Passion, compose Men's Spirits, quiet Men's Minds, keep Men in their Wits, suffer no abuse to their Bodies.
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1861
— A discomposed Mind, doth disaffect the Body: and a distemper'd Body, doth disturb the Mind.
— A discomposed Mind, does disaffect the Body: and a distempered Body, does disturb the Mind.
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1862
— There is more Satisfaction in good SELF-GOVERNMENT; than in all the forced Jollities, and Pleasures in the World.
— There is more Satisfaction in good SELF-GOVERNMENT; than in all the forced Jollities, and Pleasures in the World.
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1863
* Therefore, to obtain this Composedness of Spirit, and in order to this great Work of Self-Government; First, I propose;
* Therefore, to obtain this Composedness of Spirit, and in order to this great Work of Self-Government; First, I propose;
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1864
that we do not attempt to compound and make things stand together, that are of a contrary Nature and Quality;
that we do not attempt to compound and make things stand together, that Are of a contrary Nature and Quality;
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1865
as Worldly Policy, and Divine Wisdom. These two things are as distinct as any things in the World:
as Worldly Policy, and Divine Wisdom. These two things Are as distinct as any things in the World:
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1866
the one is, for compassing Ends, by all Ways and Arts: the other is, for all Ways of Righteousness, Peaceableness, and Universal Goodwill.
the one is, for compassing Ends, by all Ways and Arts: the other is, for all Ways of Righteousness, Peaceableness, and Universal Goodwill.
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1867
* Thus, for a Man to resolve to get an Estate, by any Ways or Means, to haste to be rich;
* Thus, for a Man to resolve to get an Estate, by any Ways or Means, to haste to be rich;
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1868
and, with this, to retain Innocency, Uprightness, and Integrity, (than which, nothing is more impossible:) — For a Man to compound inordinate Self-love, with the Love of God and his Neighbour. and, with this, to retain Innocency, Uprightness, and Integrity, (than which, nothing is more impossible:) — For a Man to compound inordinate Self-love, with the Love of God and his Neighbour.
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1869
— For a Man to make * it the Employment of Mind and Understanding, to gratifie Sense, and serve Brutish Lusts;
— For a Man to make * it the Employment of Mind and Understanding, to gratify Sense, and serve Brutish Lustiest;
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1870
and yet think that he may * be acted, and guided by the good Spirit of God:
and yet think that he may * be acted, and guided by the good Spirit of God:
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1871
— These * things will not consist together.
— These * things will not consist together.
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1872
Secondly. I propose, that in all the Variety, Difficulties, and Uncertainties of this World, (which is subject to so many, and various Changes) a Man resolve to be himself; as to the great things of Humane Life.Secondly. I propose, that in all the Variety, Difficulties, and Uncertainties of this World, (which is Subject to so many, and various Changes) a Man resolve to be himself; as to the great things of Humane Life.
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1873
— Let him be the same in respect of his End, both intermediate, and ultimate; the next, and the last; that is;
— Let him be the same in respect of his End, both intermediate, and ultimate; the next, and the last; that is;
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1874
let his immediate End be warrantable and lawful, and the ultimate End be that which is universally good:
let his immediate End be warrantable and lawful, and the ultimate End be that which is universally good:
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1875
as the Observance of God, and his own Happiness. For these are the same, and concur together.
as the Observance of God, and his own Happiness. For these Are the same, and concur together.
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1876
— Let him be the same, in respect of his Aims, Designs, and Intentions. Let these be always worthy, and let him hold to them.
— Let him be the same, in respect of his Aims, Designs, and Intentions. Let these be always worthy, and let him hold to them.
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1877
— Let him be the same, in respect of his Rule and Principle of Living and of Acting.
— Let him be the same, in respect of his Rule and Principle of Living and of Acting.
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1878
Tho' he fail in a particular Action; yet let him hold to his Rule; and, as soon as he can, recover himself to his Rule, and Law.
Though he fail in a particular Actium; yet let him hold to his Rule; and, as soon as he can, recover himself to his Rule, and Law.
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1879
— Let him be the same in respect of his Contentment and Satisfaction.
— Let him be the same in respect of his Contentment and Satisfaction.
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1880
Let not a Man take up, and applaud himself, in any Attainment, or Acquisition, that is short of that which will finally accomplish a Man, and make him happy.
Let not a Man take up, and applaud himself, in any Attainment, or Acquisition, that is short of that which will finally accomplish a Man, and make him happy.
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1881
— Let a Man always be himself, in respect of his Engagements, and Undertakings.
— Let a Man always be himself, in respect of his Engagements, and Undertakings.
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1882
— Let a Man conjoin with his Natural Powers (as doth become him,) a due Acknowledgment of God, in respect of whatsoever Ability or Sufficiency he hath.
— Let a Man conjoin with his Natural Powers (as does become him,) a due Acknowledgment of God, in respect of whatsoever Ability or Sufficiency he hath.
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1883
Let him duly acknowledge God, and be apprehensive that he derives from him, and therefore ought to submit to him,
Let him duly acknowledge God, and be apprehensive that he derives from him, and Therefore ought to submit to him,
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1884
and depend upon him, and finally refer to him.
and depend upon him, and finally refer to him.
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1885
For, a Life that is not acted, govern'd, and over-ruled by a determinate End; and carried on, by a certain Purpose; it is both exorbitant, weak, and inconsistent.
For, a Life that is not acted, governed, and overruled by a determinate End; and carried on, by a certain Purpose; it is both exorbitant, weak, and inconsistent.
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1886
Such Men live by chance, and do what is next; and not what they should, and ought:
Such Men live by chance, and do what is next; and not what they should, and ought:
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1887
such Men live as if their Body had swallow'd up their Soul. These Mens Lives are very uncertain things.
such Men live as if their Body had swallowed up their Soul. These Men's Lives Are very uncertain things.
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1888
They live a kind of Lottery, the Rules, and Methods whereof, no Body is acquainted with:
They live a kind of Lottery, the Rules, and Methods whereof, no Body is acquainted with:
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159
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1889
but things are, as they fall out. Such Men are guided by nothing else, but a confused multitude of Fancies, jumbled together,
but things Are, as they fallen out. Such Men Are guided by nothing Else, but a confused multitude of Fancies, jumbled together,
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(10) sermon (DIV1)
159
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1890
as the things of this World were, at the first Creation of them. And this is true of all those, whose Lives and Conversations are not made steady,
as the things of this World were, At the First Creation of them. And this is true of all those, whose Lives and Conversations Are not made steady,
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(10) sermon (DIV1)
159
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1891
and directed, by a right intended End, and a true Purpose of Life. In the third place, I propose, that we consider this;
and directed, by a right intended End, and a true Purpose of Life. In the third place, I propose, that we Consider this;
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(10) sermon (DIV1)
159
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1892
that we are not to depend on Things without us; as worldly Spirited Men do.
that we Are not to depend on Things without us; as worldly Spirited Men do.
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(10) sermon (DIV1)
159
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1893
If we have as many of these things as are for use, and as the Necessities of Life require; we have enough.
If we have as many of these things as Are for use, and as the Necessities of Life require; we have enough.
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(10) sermon (DIV1)
159
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1894
For what are these things, out of their use? or, beyond their use? what are they then, but Burthen and Cumber? or, at least, the Gratification of Fancy and Imagination? Now,
For what Are these things, out of their use? or, beyond their use? what Are they then, but Burden and Cumber? or, At least, the Gratification of Fancy and Imagination? Now,
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(10) sermon (DIV1)
159
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1895
for a Man to affect a multitude of things, and all Varieties, it is but to discompose his own Mind.
for a Man to affect a multitude of things, and all Varieties, it is but to discompose his own Mind.
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(10) sermon (DIV1)
159
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1896
For as we multiply Objects, we multiply Thoughts; and have more things to manage, and order: we multiply our Care;
For as we multiply Objects, we multiply Thoughts; and have more things to manage, and order: we multiply our Care;
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(10) sermon (DIV1)
159
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1897
which makes us less our selves; and less free to Self-enjoyment. — This is the Temper of some Men, ( Psal. 4. 6.) who will shew us any Good? it matters not who is the Agent:
which makes us less our selves; and less free to Self-enjoyment. — This is the Temper of Some Men, (Psalm 4. 6.) who will show us any Good? it matters not who is the Agent:
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(10) sermon (DIV1)
159
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1898
* they are wholly undetermin'd as to Choice, and undirected as to the Object. This is the Voice of a Man in Confusion;
* they Are wholly undetermined as to Choice, and undirected as to the Object. This is the Voice of a Man in Confusion;
* pns32 vbr av-jn j c-acp p-acp n1, cc vvd a-acp p-acp dt n1. d vbz dt n1 pp-f dt n1 p-acp n1;
(10) sermon (DIV1)
159
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1899
a Man without Notion, and Principles; a Man that hath not thought, studied, and considered. But the good Man is determined.
a Man without Notion, and Principles; a Man that hath not Thought, studied, and considered. But the good Man is determined.
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(10) sermon (DIV1)
159
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1900
Worldly things soon surfeit and cloy us: they make a thick, and gross Apprehension: Their Variety doth occasion Distraction to the Mind;
Worldly things soon surfeit and cloy us: they make a thick, and gross Apprehension: Their Variety does occasion Distraction to the Mind;
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(10) sermon (DIV1)
159
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1901
and their Emptiness and Penury doth occasion Dissatisfaction. In pursuit of worldly things there is certain Care, and very uncertain Success.
and their Emptiness and Penury does occasion Dissatisfaction. In pursuit of worldly things there is certain Care, and very uncertain Success.
cc po32 n1 cc n1 vdz vvi n1. p-acp n1 pp-f j n2 pc-acp vbz j vvb, cc j j n1.
(10) sermon (DIV1)
159
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1902
No one that is in pursuit of Earthly things, can assure himself of Success. And if he be in pursuit, and do not prevail; Disappointments will break him.
No one that is in pursuit of Earthly things, can assure himself of Success. And if he be in pursuit, and do not prevail; Disappointments will break him.
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(10) sermon (DIV1)
159
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1903
Nothing is more grievous than Disappointment. Fourthly, I propose, that we awaken in our selves an intelectual Sence of Divine and Spiritual Things; which,
Nothing is more grievous than Disappointment. Fourthly, I propose, that we awaken in our selves an intellectual Sense of Divine and Spiritual Things; which,
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(10) sermon (DIV1)
159
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1904
as they are in nearer relation to our Souls, so they are more fitting and satisfactory.
as they Are in nearer Relation to our Souls, so they Are more fitting and satisfactory.
c-acp pns32 vbr p-acp jc n1 p-acp po12 n2, av pns32 vbr av-dc vvg cc j.
(10) sermon (DIV1)
159
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1905
Nothing is so satisfactory to the Mind which is improved, or any way polished, as the letting in of Light; and the Communication of Truth.
Nothing is so satisfactory to the Mind which is improved, or any Way polished, as the letting in of Light; and the Communication of Truth.
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(10) sermon (DIV1)
159
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1906
This is more pleasant to such a Mind, than any Pleasure of Sence whatsoever.
This is more pleasant to such a Mind, than any Pleasure of Sense whatsoever.
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(10) sermon (DIV1)
159
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1907
There is great Satisfaction in the Enjoyment of Mental * things. By this means, our Thoughts will stay at Home:
There is great Satisfaction in the Enjoyment of Mental * things. By this means, our Thoughts will stay At Home:
pc-acp vbz j n1 p-acp dt n1 pp-f j * n2. p-acp d n2, po12 n2 vmb vvi p-acp n1-an:
(10) sermon (DIV1)
159
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1908
but if a Man wander from Home, he shows his own Weakness. Extravagant Appetites shew inward Poverty.
but if a Man wander from Home, he shows his own Weakness. Extravagant Appetites show inward Poverty.
cc-acp cs dt n1 vvb p-acp n1-an, pns31 vvz po31 d n1. j n2 vvb j n1.
(10) sermon (DIV1)
159
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1909
He that knows Better, hath no Greediness after that which is Worse.
He that knows Better, hath no Greediness After that which is Worse.
pns31 cst vvz av-jc, vhz dx n1 p-acp d r-crq vbz jc.
(10) sermon (DIV1)
159
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1910
These are the things I propose to you, for the obtaining of this Unity of Mind, and Composedness of Spirit.
These Are the things I propose to you, for the obtaining of this Unity of Mind, and Composedness of Spirit.
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(10) sermon (DIV1)
160
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1911
* Without this, we shall have very little Enjoyment of our selves.
* Without this, we shall have very little Enjoyment of our selves.
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(10) sermon (DIV1)
160
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1912
None think they are themselves, when they are in Confusion of Thought, Perplexity of Mind, doubtful in Resolution, and under sad Apprehensions.
None think they Are themselves, when they Are in Confusion of Thought, Perplexity of Mind, doubtful in Resolution, and under sad Apprehensions.
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(10) sermon (DIV1)
160
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1913
* Without this, there will be no Ability for the Discharge of our Duty, in the World.
* Without this, there will be no Ability for the Discharge of our Duty, in the World.
* p-acp d, a-acp vmb vbi dx n1 p-acp dt n1 pp-f po12 n1, p-acp dt n1.
(10) sermon (DIV1)
160
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1914
Till a Man hath well reformed his own ill-govern'd House; till he hath cooled and calmed his heated and disturbed Fancy;
Till a Man hath well reformed his own ill-governed House; till he hath cooled and calmed his heated and disturbed Fancy;
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(10) sermon (DIV1)
160
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1915
till he hath recovered himself from Mind-confounding, and darkening Thoughts; he will be in no Capacity or Disposition to act Abroad.
till he hath recovered himself from Mind-confounding, and darkening Thoughts; he will be in no Capacity or Disposition to act Abroad.
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(10) sermon (DIV1)
160
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1916
Is he fit to act in the World, to direct and govern others, that hath nothing but Darkness and Confusion, Disorder and Distemper in his own Breast? All his Faculties in conspiracy one against another? Is this Man fit to act Abroad, that hath not done his work within himself? — * Therefore let every Body take himself to task; watch over himself;
Is he fit to act in the World, to Direct and govern Others, that hath nothing but Darkness and Confusion, Disorder and Distemper in his own Breast? All his Faculties in Conspiracy one against Another? Is this Man fit to act Abroad, that hath not done his work within himself? — * Therefore let every Body take himself to task; watch over himself;
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(10) sermon (DIV1)
160
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1917
and think, that his best Discharge of Government, is, of himself, and that there he ought to begin.
and think, that his best Discharge of Government, is, of himself, and that there he ought to begin.
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(10) sermon (DIV1)
160
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1918
* And, that a Man keep himself in Temper; and the better govern his Thoughts, and Apprehensions;
* And, that a Man keep himself in Temper; and the better govern his Thoughts, and Apprehensions;
* cc, cst dt n1 vvi px31 p-acp vvi; cc dt av-jc vvi po31 n2, cc n2;
(10) sermon (DIV1)
161
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1919
let him have a Sence of the Majesty of God. The Moralist gave this, for a Rule;
let him have a Sense of the Majesty of God. The Moralist gave this, for a Rule;
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161
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1920
to set some great and worthy Person before a Man, if he would do worthily.
to Set Some great and worthy Person before a Man, if he would do worthily.
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161
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1921
Think, saith one, of Cato, (a Man that was exact according to the Moralist's Rule.) He thought that if a Man did but think of such a Person as that was;
Think, Says one, of Cato, (a Man that was exact according to the Moralist's Rule.) He Thought that if a Man did but think of such a Person as that was;
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(10) sermon (DIV1)
161
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1922
it would keep him from consenting to Iniquity.
it would keep him from consenting to Iniquity.
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161
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1923
But how much more, then, the thinking of the Divine Majesty? — We never do any thing so secretly,
But how much more, then, the thinking of the Divine Majesty? — We never do any thing so secretly,
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(10) sermon (DIV1)
161
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1924
but in the presence of two Witnesses, GOD, and OUR OWN CONSCIENCE. * Lastly, to add more to your Thoughts concerning the necessity of SELF-GOVERNMENT.
but in the presence of two Witnesses, GOD, and OUR OWN CONSCIENCE. * Lastly, to add more to your Thoughts Concerning the necessity of SELF-GOVERNMENT.
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161
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1925
It is * but little to say, that I am placed in Authority; or, that I can command either Legions, or Regions;
It is * but little to say, that I am placed in authority; or, that I can command either Legions, or Regions;
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(10) sermon (DIV1)
162
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1926
unless I have Free dispose of my self.
unless I have Free dispose of my self.
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162
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1927
Tho' a Man could say of himself, as the Centurion did, I am a Man in Authority,
Though a Man could say of himself, as the Centurion did, I am a Man in authority,
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(10) sermon (DIV1)
162
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1928
and I have Servants under me; and to this Man I say go, and he goeth;
and I have Servants under me; and to this Man I say go, and he Goes;
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(10) sermon (DIV1)
162
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1929
and to another, come, and he cometh, &c. yet he is not a FREE Man, unless he be Master of himself. Unless I can bid my self do this; and I do it, without Difficulty, Interruption, or Disturbance;and to Another, come, and he comes, etc. yet he is not a FREE Man, unless he be Master of himself. Unless I can bid my self do this; and I do it, without Difficulty, Interruption, or Disturbance;
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(10) sermon (DIV1)
162
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1930
my Command of others is insignificant;
my Command of Others is insignificant;
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(10) sermon (DIV1)
162
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1931
unless I am intirely my self, and can keep out all foreign Violence and Opposition, from a hand without.
unless I am entirely my self, and can keep out all foreign Violence and Opposition, from a hand without.
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162
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1932
To have Thoughts imposed, things injected, when they are wholly inexpedient, and we our selves otherwise better employ'd;
To have Thoughts imposed, things injected, when they Are wholly inexpedient, and we our selves otherwise better employed;
p-acp vhi n2 vvn, n2 vvn, c-crq pns32 vbr av-jn j, cc pns12 po12 n2 av jc vvd;
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162
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1933
to have Suggestions thrust upon us, neither to be refused, nor commanded: to have a Fire in our Breast, which we cannot put out:
to have Suggestions thrust upon us, neither to be refused, nor commanded: to have a Fire in our Breast, which we cannot put out:
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162
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1934
to be at every Beck and Call: to have a Mind disquieted, and discomposed; and Meditation confounded, or interrupted:
to be At every Beck and Call: to have a Mind disquieted, and discomposed; and Meditation confounded, or interrupted:
pc-acp vbi p-acp d n1 cc vvi: pc-acp vhi dt n1 vvn, cc vvn; cc n1 vvn, cc vvn:
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162
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1935
to have Thoughts running madly, or snatched away from us: If this be our case;
to have Thoughts running madly, or snatched away from us: If this be our case;
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(10) sermon (DIV1)
162
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1936
then, I add, * that for any seeming Glory from without, or any vain Applause to compensate this home-bred Mischief, a Man may as well be eased of the Pain of the Gout or Stone, by being laid in a Bed of Down;
then, I add, * that for any seeming Glory from without, or any vain Applause to compensate this Homebred Mischief, a Man may as well be eased of the Pain of the Gout or Stone, by being laid in a Bed of Down;
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162
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1937
or of the Fit of a Burning-Feaver, by the cool Air fanning him, as he may be relieved, in this internal Discomposure of Mind, by worldly Application.
or of the Fit of a Burning-Feaver, by the cool Air fanning him, as he may be relieved, in this internal Discomposure of Mind, by worldly Application.
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162
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1938
The true Remedy ariseth from within. Admit Principles of Reason: sow in thy Mind, Seeds of Vertue:
The true Remedy arises from within. Admit Principles of Reason: sow in thy Mind, Seeds of Virtue:
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162
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1939
be not, through thine own Indisposition, Tinder to every Temptation; as he that is not settled in the habit of Vertue.
be not, through thine own Indisposition, Tinder to every Temptation; as he that is not settled in the habit of Virtue.
vbb xx, p-acp po21 d n1, n1 p-acp d n1; c-acp pns31 cst vbz xx vvn p-acp dt n1 pp-f n1.
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162
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1940
For, Happiness is not, from without. To the chearful Spirit, must be a richer Contribution, than a Joint Concurrence of worldly things;
For, Happiness is not, from without. To the cheerful Spirit, must be a Richer Contribution, than a Joint Concurrence of worldly things;
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162
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1941
internal Peace, Ease, and Satisfaction of Mind; Rational Apprehensions; calm and quiet Thoughts; a serene Heaven within: internal Peace, Ease, and Satisfaction of Mind; Rational Apprehensions; Cam and quiet Thoughts; a serene Heaven within:
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162
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1942
which are the true Ingredients of Self-Enjoyment. There is no Man Free, unless he be Wise: and there is no Man Wise, who hath not the Government of himself. For this Man is a Slave. Solomon hath told us, that he who ruleth his Spirit, is greater than he that taketh a City.
which Are the true Ingredients of Self-Enjoyment. There is no Man Free, unless he be Wise: and there is no Man Wise, who hath not the Government of himself. For this Man is a Slave. Solomon hath told us, that he who Ruleth his Spirit, is greater than he that Takes a city.
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162
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1943
And he that doth not this, doth not enjoy himself. Wherefore let us have clear Perceptions of the Reason of Things;
And he that does not this, does not enjoy himself. Wherefore let us have clear Perceptions of the Reason of Things;
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162
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1944
and Power, within our selves, without Distraction, to do, and resolve accordingly:
and Power, within our selves, without Distraction, to do, and resolve accordingly:
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162
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1945
And then I account a Man a good Man, a wise Man, and well accomplish'd. And he that arrives not to this, lives at Peradventure, and acts like a Fool:
And then I account a Man a good Man, a wise Man, and well accomplished. And he that arrives not to this, lives At Peradventure, and acts like a Fool:
cc av pns11 vvb dt n1 dt j n1, dt j n1, cc av vvd. cc pns31 cst vvz xx p-acp d, vvz p-acp av, cc n2 av-j dt n1:
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162
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1946
He doth nothing worthy his own Species; or the Rank, and Order, of a rational, and intelligent Being.
He does nothing worthy his own Species; or the Rank, and Order, of a rational, and intelligent Being.
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162
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1947
For we are bound, by Vertue of our Creation, to act out of a Fore-sight of the Reason of Things;
For we Are bound, by Virtue of our Creation, to act out of a Foresight of the Reason of Things;
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as inferior Beings act according to their Con-natural Qualities: And it is monstrous and horrid if they do not.
as inferior Beings act according to their Connatural Qualities: And it is monstrous and horrid if they do not.
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In like manner, it is ugly, and degenerate, for Man, that is indued with Reason, to act at Hap-hazard, and not out of Fore-sight of the Reason of Things.
In like manner, it is ugly, and degenerate, for Man, that is endued with Reason, to act At Haphazard, and not out of Foresight of the Reason of Things.
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1950
This is as monstrous, as it is, for the Sun not to shine, and to fill the Air with Stench and Putrifaction.
This is as monstrous, as it is, for the Sun not to shine, and to fill the Air with Stench and Putrefaction.
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1951
The Irreligious * therefore leave natural Use; which, till Nature be put out of Course; and, by Custom, habituated to the contrary; cannot but be grievous.
The Irreligious * Therefore leave natural Use; which, till Nature be put out of Course; and, by Custom, habituated to the contrary; cannot but be grievous.
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Things easily go on, in Nature's way; but being interrupted for a while, at least strive to return to their natural Course.
Things Easily go on, in Nature's Way; but being interrupted for a while, At least strive to return to their natural Course.
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Nothing doth well under Force and Violence. The World hath an ill Opinion of Religion:
Nothing does well under Force and Violence. The World hath an ill Opinion of Religion:
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But, if we will believe our Saviour, His Yoke is easie and his Burthen is light: His Commandments are not grievous:
But, if we will believe our Saviour, His Yoke is easy and his Burden is Light: His commandments Are not grievous:
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1955
David found high Content in them. And Solomon, all else to be Vanity.David found high Content in them. And Solomon, all Else to be Vanity.
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1956
It sometimes comes to pass, through the Grace of God, that some, after a wild Course run (if Incorrigibleness,
It sometime comes to pass, through the Grace of God, that Some, After a wild Course run (if Incorrigibleness,
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1957
and invincible Hardness, be not contracted, by unnatural Practice,) upon Reflection, and After-consideration, greatly condemn themselves, in what they have done;
and invincible Hardness, be not contracted, by unnatural Practice,) upon Reflection, and After-consideration, greatly condemn themselves, in what they have done;
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1958
and return to Ways of Sobriety, and Religion; and hold better to it, because of former costly Experience.
and return to Ways of Sobriety, and Religion; and hold better to it, Because of former costly Experience.
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1959
Such an Instance is a great Condemnation to licentious and exorbitant Practices, and a Testimony from Persons of double Experience, of the better Ways of Vertue.
Such an Instance is a great Condemnation to licentious and exorbitant Practices, and a Testimony from Persons of double Experience, of the better Ways of Virtue.
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1960
SERMON VI. ROMANS I. 29. Being filled with all Unrighteousness, Fornication, Wickedness, Covetousness, Maliciousness; full of Envy, Murder, Debate, Deceit, Malignity; Whisperers, &c. IN these words, you have the ultimate Issue of the horrid, monstrous, degenerate State of Mortals.
SERMON VI. ROMAN I. 29. Being filled with all Unrighteousness, Fornication, Wickedness, Covetousness, Maliciousness; full of Envy, Murder, Debate, Deceit, Malignity; Whisperers, etc. IN these words, you have the ultimate Issue of the horrid, monstrous, degenerate State of Mortals.
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1961
This Catalogue of Vice is enough to startle, and awaken any one; make him considerate, and apprehensive of his Danger;
This Catalogue of Vice is enough to startle, and awaken any one; make him considerate, and apprehensive of his Danger;
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1962
* so as to betake himself to Religion; and to come within the Confines of it:
* so as to betake himself to Religion; and to come within the Confines of it:
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1963
that he may be delivered from such Abominations.
that he may be Delivered from such Abominations.
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1964
— One would wonder that Humane Nature should so degenerate, that these Villanies should ever be reported of any, who by their Institution, are Intelligent Agents.
— One would wonder that Humane Nature should so degenerate, that these Villainies should ever be reported of any, who by their Institution, Are Intelligent Agents.
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1965
Of this Catalogue I have singled out one (and that is COVETOUSNESS,) which, because it is a subtle Evil, and very mischievous, I shall endeavour to discover it.
Of this Catalogue I have singled out one (and that is COVETOUSNESS,) which, Because it is a subtle Evil, and very mischievous, I shall endeavour to discover it.
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1966
There is nothing in all the Scripture that is put in worse Company than this: for it is reckon'd with all the horrid Effects of Degeneracy and Apostacy.
There is nothing in all the Scripture that is put in Worse Company than this: for it is reckoned with all the horrid Effects of Degeneracy and Apostasy.
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1967
Yet, Covetousness shelters it self under honest Names. It is sometimes thought to be Diligence, Prudence, and Forecast; Good-Husbandry, Cautiousness, Weariness.
Yet, Covetousness shelters it self under honest Names. It is sometime Thought to be Diligence, Prudence, and Forecast; Good husbandry, Cautiousness, Weariness.
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1968
So often do Men ruine themselves by entertaining this Viper under gilded Names. — Tho' I cannot discover it in all its Practices and Degrees;
So often do Men ruin themselves by entertaining this Viper under gilded Names. — Though I cannot discover it in all its Practices and Degrees;
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1969
yet I shall do you some Service in discovering that which is in any degree gross, destructive to Religion, and against Reason and Conscience.
yet I shall do you Some Service in discovering that which is in any degree gross, destructive to Religion, and against Reason and Conscience.
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1970
Covetousness is much branded, and spoken very ill of, in Scripture. It is put in adequate opposition to all Religion.Covetousness is much branded, and spoken very ill of, in Scripture. It is put in adequate opposition to all Religion.
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1971
It is a Principle of the basest Practice: for it hardens it self to any purpose.
It is a Principle of the Basest Practice: for it hardens it self to any purpose.
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1972
Through Covetousness Men make Merchandize of the Word of God:
Through Covetousness Men make Merchandise of the Word of God:
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1973
and * it is amongst the things that defile a Man. The Covetous God abhors. The Apostle saith it is Idolatry. Nothing is more threatned in the Bible. and * it is among the things that defile a Man. The Covetous God abhors. The Apostle Says it is Idolatry. Nothing is more threatened in the bible.
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1974
We are specially warned against it, and told, it is the root of all Evil. We Are specially warned against it, and told, it is the root of all Evil.
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1975
But it is a cunning subtle Sin. No Man doth so justifie himself, or is so hardly brought to repent,
But it is a cunning subtle Sin. No Man does so justify himself, or is so hardly brought to Repent,
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1976
as he that hath a touch of Covetousness. — I am of opinion, that our Saviour hath in his Beatitudes, ONE, that he doth direct expresly against the Sin of Covetousness, (tho' it hath been alienated from the Sence, by the generality of Interpreters) viz. Blessed are the poor in Spirit:
as he that hath a touch of Covetousness. — I am of opinion, that our Saviour hath in his Beatitudes, ONE, that he does Direct expressly against the since of Covetousness, (though it hath been alienated from the Sense, by the generality of Interpreters) viz. Blessed Are the poor in Spirit:
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1977
for, that which the Interpreters do fasten upon this, hath place otherwhere, (and, * therefore, if it be here;
for, that which the Interpreters do fasten upon this, hath place otherwhere, (and, * Therefore, if it be Here;
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1978
it is supernumerary:) They understand by it, Dejection, Humility of Mind, and Contempt of our selves: so, they make it to comply with these Scriptures:
it is supernumerary:) They understand by it, Dejection, Humility of Mind, and Contempt of our selves: so, they make it to comply with these Scriptures:
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1979
the Lord is nigh to the broken Heart, and contrite Spirit. To him will I look who is of a poor, and contrite Spirit. the Lord is High to the broken Heart, and contrite Spirit. To him will I look who is of a poor, and contrite Spirit.
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1980
I heartily close with their Sence: but find it in another place;
I heartily close with their Sense: but find it in Another place;
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1981
for, that which they call Poverty of Spirit, viz. Humility; may be referred to another Beatitude;
for, that which they call Poverty of Spirit, viz. Humility; may be referred to Another Beatitude;
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1982
Blessed are the Meek, which doth not only import Gentleness, Affability, and Sweetness of Behaviour towards Men;Blessed Are the Meek, which does not only import Gentleness, Affability, and Sweetness of Behaviour towards Men;
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1983
but also, every degree of Humility, and Subjection to God. And, for poor in Spirit, thus I interpret it.
but also, every degree of Humility, and Subjection to God. And, for poor in Spirit, thus I interpret it.
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1984
He may be poor in Spirit, tho' he hath an abundance of Wealth and Honour, who is a Man of moderate Desires,
He may be poor in Spirit, though he hath an abundance of Wealth and Honour, who is a Man of moderate Desires,
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1985
and is satisfied with those things which God hath given him;
and is satisfied with those things which God hath given him;
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1986
and may be poorer, in this respect, than the lowest Beggar, * who hath unsatiable Desires of Riches,
and may be Poorer, in this respect, than the lowest Beggar, * who hath unsatiable Desires of Riches,
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1987
and an Affectation of Power, Command, and Wealth: for he is poor in Spirit, tho' he hath an Affluent Estate,
and an Affectation of Power, Command, and Wealth: for he is poor in Spirit, though he hath an Affluent Estate,
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1988
and can command the World; if his Mind stand right, and he be loose to it, and above it, as to any Trust and Confidence in it. And he that hath but from Hand to Mouth,
and can command the World; if his Mind stand right, and he be lose to it, and above it, as to any Trust and Confidence in it. And he that hath but from Hand to Mouth,
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1989
yet if he hath inordinate Desires; tho' he be a Beggar, he is covetous.
yet if he hath inordinate Desires; though he be a Beggar, he is covetous.
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1990
— By Poverty of Spirit, I do understand, a kind of want of Affection to the World:
— By Poverty of Spirit, I do understand, a kind of want of Affection to the World:
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1991
A Disposition of Mind spiritually steered, so as not to decline to the Wealth and Pomp of the World:
A Disposition of Mind spiritually steered, so as not to decline to the Wealth and Pomp of the World:
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1992
looking upon them, as Means; and not giving them the Honour, nor at all placing them in the room of Ends. So that if a Man hath the World's Goods,
looking upon them, as Means; and not giving them the Honour, nor At all placing them in the room of Ends. So that if a Man hath the World's Goods,
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1993
and yet in his Heart, he doth not lean to them;
and yet in his Heart, he does not lean to them;
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1994
and, if having them not, he doth not thirst after them, nor hath inordinate Desires to them;
and, if having them not, he does not thirst After them, nor hath inordinate Desires to them;
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1995
he is poor in Spirit. He may be rich in outward Wealth, and poor in Spirit, if he love them not:
he is poor in Spirit. He may be rich in outward Wealth, and poor in Spirit, if he love them not:
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1996
and he may be poor in outward Estate, and yet covetous, if he desire them.
and he may be poor in outward Estate, and yet covetous, if he desire them.
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1997
Poor he may be, and have but little in the World, and yet not poor, in Spirit: not poor, with a holy Will. — Those that are poor in Spirit are so, upon Consideration;Poor he may be, and have but little in the World, and yet not poor, in Spirit: not poor, with a holy Will. — Those that Are poor in Spirit Are so, upon Consideration;
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1998
having considered that few of these things are necessary in Life; that the Happiness of Man consists not in the abundance of these things;
having considered that few of these things Are necessary in Life; that the Happiness of Man consists not in the abundance of these things;
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1999
and that these have but the place of Means, not of Ends: and therefore, will not be under the Power to them.
and that these have but the place of Means, not of Ends: and Therefore, will not be under the Power to them.
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2000
For, no good or wise Man will be subject to any thing but what hath the rank and order of an End. — * I say it again:
For, no good or wise Man will be Subject to any thing but what hath the rank and order of an End. — * I say it again:
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2001
He that hath the World's Goods in his hand, (and doth abound in Wealth, Honour, Power,
He that hath the World's Goods in his hand, (and does abound in Wealth, Honour, Power,
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2002
and Authority,) as a Mean in order to an End; this Man, tho' he be rich, may be poor in Spirit. And another, tho' poor, is covetous;
and authority,) as a Mean in order to an End; this Man, though he be rich, may be poor in Spirit. And Another, though poor, is covetous;
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2003
if he maintain greedy Appetites, and do not acquiesce in the Providence of God. For, it is not a Man's external Condition that makes him righteous, or wicked:
if he maintain greedy Appetites, and do not acquiesce in the Providence of God. For, it is not a Man's external Condition that makes him righteous, or wicked:
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2004
but the Temper of his Mind, and the Complexion of his Soul. He that hath inwardly, in his Soul,
but the Temper of his Mind, and the Complexion of his Soul. He that hath inwardly, in his Soul,
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2005
and Will, concluded that Riches and Honours are but superfluous Accomplishments, (so far as they are beyond Accommodations,
and Will, concluded that Riches and Honours Are but superfluous Accomplishments, (so Far as they Are beyond Accommodations,
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2006
or the Notion of Instruments;) * He who hath, in his Soul, the Sence our Saviour expresses, that the Life of Man consists not in the abundance of things to be enjoy'd;
or the Notion of Instruments;) * He who hath, in his Soul, the Sense our Saviour Expresses, that the Life of Man consists not in the abundance of things to be enjoyed;
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this is the Man that is poor in Spirit. So that, whereas Covetousness is commonly cast upon Men of Estates;
this is the Man that is poor in Spirit. So that, whereas Covetousness is commonly cast upon Men of Estates;
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yet we find, upon Examination, that the lowest sort of Men are as apt to fail and miscarry, as Men of Estates.
yet we find, upon Examination, that the lowest sort of Men Are as apt to fail and miscarry, as Men of Estates.
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For it lies in the Temper of a Man's Mind, and in the Frame and Disposition of his Spirit.
For it lies in the Temper of a Man's Mind, and in the Frame and Disposition of his Spirit.
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He that hath in his Soul a Sence that the Happiness of Man consists not in what he possesses;
He that hath in his Soul a Sense that the Happiness of Man consists not in what he Possesses;
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and considers that Nature is content with moderate things; and that these things are but Means and Instruments to an End;
and considers that Nature is content with moderate things; and that these things Are but Means and Instruments to an End;
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and that the Virtue of an Instrument lies in the Use and Exercise of it; therefore Desires to have neither Poverty nor Riches; this Man is not Covetous.
and that the Virtue of an Instrument lies in the Use and Exercise of it; Therefore Desires to have neither Poverty nor Riches; this Man is not Covetous.
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But this we may observe, that sometimes, upon Discontent, Men that are under the Power of Covetousness, will pretend to high Nobleness and Generosity, when the World offends them;
But this we may observe, that sometime, upon Discontent, Men that Are under the Power of Covetousness, will pretend to high Nobleness and Generosity, when the World offends them;
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and sometimes, in haste, bid defiance to the World.
and sometime, in haste, bid defiance to the World.
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So Charles the Vth. Emperor of Germany; who had done mighty things, and won many famous Battels.
So Charles the Vth Emperor of Germany; who had done mighty things, and wone many famous Battles.
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But, when by attempting many things, he had plunged himself into Multitudes of Inconveniencies, and brought himself into a Maze which he knew not how to get out * of; then he resolves to resign up all: which he doth: The Empire, to his Brother;
But, when by attempting many things, he had plunged himself into Multitudes of Inconveniences, and brought himself into a Maze which he knew not how to get out * of; then he resolves to resign up all: which he does: The Empire, to his Brother;
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and the Kingdom of Spain, with the Netherlands, to his Son: and, to a Monastry he goes.
and the Kingdom of Spain, with the Netherlands, to his Son: and, to a Monastery he Goes.
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In such case, We forsake not the World;
In such case, We forsake not the World;
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but the World, rather, forsakes us. — The great Power of renouncing the World, being loose to the World, being above the World;
but the World, rather, forsakes us. — The great Power of renouncing the World, being lose to the World, being above the World;
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is shewn, when Men do it voluntarily, upon Consideration, not in Anger, not in the Spirit of Revenge. If we would approve our selves to be poor in Spirit, and out of Love with the World;
is shown, when Men do it voluntarily, upon Consideration, not in Anger, not in the Spirit of Revenge. If we would approve our selves to be poor in Spirit, and out of Love with the World;
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let us do it while the World follows us, and as it were, courts us; not when it's grown froward, and turns its Back upon us.
let us do it while the World follows us, and as it were, Courts us; not when it's grown froward, and turns its Back upon us.
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— The Church of Rome perswade Men, that they enter into a State of Perfection, who enter into Religious Orders, by making a triple Vow;
— The Church of Room persuade Men, that they enter into a State of Perfection, who enter into Religious Order, by making a triple Voelli;
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one, is, of Poverty; but how little of choice is it? One of their Authors calls it, the terrible Vow of Poverty.
one, is, of Poverty; but how little of choice is it? One of their Authors calls it, the terrible Voelli of Poverty.
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* Now he who dedicates himself to God; must, in Heart, leave the World; and pass through Combates, and Temptations;* Now he who dedicates himself to God; must, in Heart, leave the World; and pass through Combats, and Temptations;
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and must not cast a languishing, favourable Eye, upon Wealth, Honour, and Preferment. External things do very differently, and uncertainly affect the Minds of Men.
and must not cast a languishing, favourable Eye, upon Wealth, Honour, and Preferment. External things do very differently, and uncertainly affect the Minds of Men.
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No Man knows what may be the Effect of worldly Prosperity or Adversity. No Man knows whether if he should be rich, he should be merciful:
No Man knows what may be the Effect of worldly Prosperity or Adversity. No Man knows whither if he should be rich, he should be merciful:
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or, if he should be afflicted, whether he should be patient.
or, if he should be afflicted, whither he should be patient.
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Worldly Prosperity, or Adversity, each of them, will comply with the Contraries, Happiness and Misery. As they are us'd, they either tend to one, or the other: but the Operation of them is very uncertain.
Worldly Prosperity, or Adversity, each of them, will comply with the Contraries, Happiness and Misery. As they Are used, they either tend to one, or the other: but the Operation of them is very uncertain.
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Therefore, let us value things equally, according to their degrees of Goodness. It is true indeed, Worldly Prosperity hath an Advantage;
Therefore, let us valve things equally, according to their Degrees of goodness. It is true indeed, Worldly Prosperity hath an Advantage;
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because he that is rich hath great Opportunities of glorifying God, and doing Good; having Tools to work with, if God give him a Heart.
Because he that is rich hath great Opportunities of glorifying God, and doing Good; having Tools to work with, if God give him a Heart.
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But if he hath not a Heart to improve this Advantage; he is not regenerated and sanctified;
But if he hath not a Heart to improve this Advantage; he is not regenerated and sanctified;
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he is not led into a Divine Spirit by it.
he is not led into a Divine Spirit by it.
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And he that is in a State of Adversity, and expos'd to Necessity, is subject to be envious, base, and sordid.
And he that is in a State of Adversity, and exposed to Necessity, is Subject to be envious, base, and sordid.
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But if Adversity, and a streight Condition in the World, make a Man patient, humble, and modest; it's well:
But if Adversity, and a straight Condition in the World, make a Man patient, humble, and modest; it's well:
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His Poverty will end much to his advantage. So that you see, both of the one,
His Poverty will end much to his advantage. So that you see, both of the one,
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and the other, the Operation is very uncertain.
and the other, the Operation is very uncertain.
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Therefore let no Man make himself a Slave to that which is no part of his Happiness.
Therefore let no Man make himself a Slave to that which is no part of his Happiness.
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But Men are thought to talk of strange Riddles, that tell Men they must not have inordinate Desires to Wealth, they must not estimate and value themselves by it, nor by State, Dignity, Place, and Power. He that talks thus, will be in danger to be looked upon as Lot by his Sons in Law, to speak as one that mocked.
But Men Are Thought to talk of strange Riddles, that tell Men they must not have inordinate Desires to Wealth, they must not estimate and valve themselves by it, nor by State, Dignity, Place, and Power. He that talks thus, will be in danger to be looked upon as Lot by his Sons in Law, to speak as one that mocked.
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* He who finds in himself Inclinations towards the World, Desires to grow rich, to raise himself in Honour, and Preferment; let him suspect himself.
* He who finds in himself Inclinations towards the World, Desires to grow rich, to raise himself in Honour, and Preferment; let him suspect himself.
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It is great Wisdom, in matters of Danger, to fear even things that are safe.
It is great Wisdom, in matters of Danger, to Fear even things that Are safe.
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For it is a good Rule Casuists go upon, in the Court of Conscience, that it is safer for Men to suppose a Fault, than no Fault.
For it is a good Rule Casuists go upon, in the Court of Conscience, that it is safer for Men to suppose a Fault, than no Fault.
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In the Court of Conscience, censure and search the Passages and Inclinations of the Heart. Riches are often mentioned in Scripture; but seldom spoke well of.
In the Court of Conscience, censure and search the Passages and Inclinations of the Heart. Riches Are often mentioned in Scripture; but seldom spoke well of.
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Nor ever * do we find that the Rich are declared to be Blessed; but, that they hardly enter into the Kingdom:
Nor ever * do we find that the Rich Are declared to be Blessed; but, that they hardly enter into the Kingdom:
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which if we did consider, would make us suspect, and look about us. Scripture warns us, not to trust to uncertain Riches; which if we did Consider, would make us suspect, and look about us. Scripture warns us, not to trust to uncertain Riches;
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not to heap up superfluous parts of them: but to lay a good Foundation; that our Hearts be not over-charged with the Cares of this Life.
not to heap up superfluous parts of them: but to lay a good Foundation; that our Hearts be not overcharged with the Cares of this Life.
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St. Austin says, That if it had been Happiness to have loved the the World, and the things of it;
Saint Austin Says, That if it had been Happiness to have loved thee the World, and the things of it;
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That Man would have loved them, who was the Son of God. But, our Saviour's worldly Circumstances may make us * think the worse of secular Pomp and Bravery:That Man would have loved them, who was the Son of God. But, our Saviour's worldly circumstances may make us * think the Worse of secular Pomp and Bravery:
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* For, that he was in such Circumstances, was not by Chance but Choice. We find that the Apostles writ after his Copy.
* For, that he was in such circumstances, was not by Chance but Choice. We find that the Apostles writ After his Copy.
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For, what one Act of theirs did discover looking towards the World, excepting only * as to Provision for necessary Maintenance? — The Heathen Philosophers profess'd,
For, what one Act of theirs did discover looking towards the World, excepting only * as to Provision for necessary Maintenance? — The Heathen Philosophers professed,
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and greatly practis'd Contempt of the World.
and greatly practised Contempt of the World.
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* Now it is a horrible Reproach, and Condemnation to us, if the Faith of the Gospel should not attain such Effects as the Principles of Nature, through Reason, have attain'd.
* Now it is a horrible Reproach, and Condemnation to us, if the Faith of the Gospel should not attain such Effects as the Principles of Nature, through Reason, have attained.
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If, through the Help of Divine Grace, we do not alienate our selves from the Love of the Things of the World;
If, through the Help of Divine Grace, we do not alienate our selves from the Love of the Things of the World;
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the Love of them will certainly alienate us from God.
the Love of them will Certainly alienate us from God.
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What is * it, that is the Height, Excellency, and utmost Perfection of that which we call the Worship of God? Is it not to take him for our Happiness,
What is * it, that is the Height, Excellency, and utmost Perfection of that which we call the Worship of God? Is it not to take him for our Happiness,
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and utmost End? To make him the Center of our Souls? To have all Expectation from him,
and utmost End? To make him the Centre of our Souls? To have all Expectation from him,
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and Dependance upon him? And can we do this, and impatiently thirst after Riches? Confidence,and Dependence upon him? And can we do this, and impatiently thirst After Riches? Confidence,
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and trust in God, is the worthiest part of Divine Worship:
and trust in God, is the Worthiest part of Divine Worship:
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For none acknowledges God more than he that relies upon him, depends on him, commits himself unto him, trusts in him,
For none acknowledges God more than he that relies upon him, depends on him, commits himself unto him, trusts in him,
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and is not anxious what the next Day may produce.
and is not anxious what the next Day may produce.
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Now if we give any of these * Affections to our Estate, to Riches, Honour, or the like;
Now if we give any of these * Affections to our Estate, to Riches, Honour, or the like;
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we put them in the place of God. And upon this account, Covetousness is called IDOLATRY.
we put them in the place of God. And upon this account, Covetousness is called IDOLATRY.
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This may well be called an Indignity to God; if we think to depend upon our Estate, Power, and Authority:
This may well be called an Indignity to God; if we think to depend upon our Estate, Power, and authority:
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Whereas we are to rest in him, as the Center of immortal Souls.
Whereas we Are to rest in him, as the Centre of immortal Souls.
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Wherefore, that Desire of Riches, and that Care which is laid out about them, which doth debase our Dependance upon God,
Wherefore, that Desire of Riches, and that Care which is laid out about them, which does debase our Dependence upon God,
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and takes us off from our Affiance and Trust in him (wherein we do truly worship and acknowledge him) may well be called Idolatry.
and Takes us off from our Affiance and Trust in him (wherein we do truly worship and acknowledge him) may well be called Idolatry.
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Nothing is more base in the Church of Rome, than the subordinating the Christian Religion to the Gain of the World.
Nothing is more base in the Church of Room, than the subordinating the Christian Religion to the Gain of the World.
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For Superstition (if it be by mistake) there may be an Apology:
For Superstition (if it be by mistake) there may be an Apology:
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But when Men name God, speak Religion and Conscience, and mean the World; this is so far from being Religion, that it is abominable.
But when Men name God, speak Religion and Conscience, and mean the World; this is so Far from being Religion, that it is abominable.
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What * are their Principles, but the Foundation of Revenue? What vast Sums do they acquire by their Doctrines of Purgatory, of Indulgence,
What * Are their Principles, but the Foundation of Revenue? What vast Sums do they acquire by their Doctrines of Purgatory, of Indulgence,
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and Absolution? This is to prostitute Religion:
and Absolution? This is to prostitute Religion:
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And, that wherein the Honour of God, and the Salvation of Mens Souls is concerned, is subordinated to the things of this World. Whereas there is no Philosophy or Discipline doth more strongly cry It down,
And, that wherein the Honour of God, and the Salvation of Men's Souls is concerned, is subordinated to the things of this World. Whereas there is no Philosophy or Discipline does more strongly cry It down,
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and endeavour to plant in Men Contempt of It, than Christianity hath done? But, by this Sect of Christians, Christianity is constrained to Lackey to the World,
and endeavour to plant in Men Contempt of It, than Christianity hath done? But, by this Sect of Christians, Christianity is constrained to Lackey to the World,
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and to become Means of the greatest secular Pomp and Bravery, that ever the Sun hath seen.
and to become Means of the greatest secular Pomp and Bravery, that ever the Sun hath seen.
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Where we see Religion made a Mean to draw on the World;
Where we see Religion made a Mean to draw on the World;
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out of doubt, it is not Religion, but Hypocrisie. For the Distribution of the Things of the World, who shall have more, who less, belongs not to the Kingdom of Christ.
out of doubt, it is not Religion, but Hypocrisy. For the Distribution of the Things of the World, who shall have more, who less, belongs not to the Kingdom of christ.
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We are directed by our Saviour's Form of Prayer, to pray for daily Bread, in contradistinction to praying for Riches, Honours, Pleasures.
We Are directed by our Saviour's From of Prayer, to pray for daily Bred, in contradistinction to praying for Riches, Honours, Pleasures.
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You have seen in general, by way of Explication, what this Temper of Covetousness is;
You have seen in general, by Way of Explication, what this Temper of Covetousness is;
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and that a rich Man may be freed from it, and a poor Man may be deeply in this Vice;
and that a rich Man may be freed from it, and a poor Man may be deeply in this Vice;
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and that it lies in a Man's Judgment, and the Temper of his Mind, and his Inclinations.
and that it lies in a Man's Judgement, and the Temper of his Mind, and his Inclinations.
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He that is of ungovern'd Appetites; he that hath a high Opinion of these Things, (viz:
He that is of ungoverned Appetites; he that hath a high Opinion of these Things, (videlicet:
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RICHES, HONOURS, PLEASURES,) and thinks them to be other than they are; or places them in the Room of ENDS;
RICHES, HONOURS, PLEASURES,) and thinks them to be other than they Are; or places them in the Room of ENDS;
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this is the Man that is guilty. But I consider, Generals do not affect:
this is the Man that is guilty. But I Consider, Generals do not affect:
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And, this being a Business of Practice, and every Man's Concern, as he would secure the State of his Soul to Eternity, to quit and discharge himself of this covetous Temper and Disposition, which the Scripture represents as the Enemy of Religion;
And, this being a Business of Practice, and every Man's Concern, as he would secure the State of his Soul to Eternity, to quit and discharge himself of this covetous Temper and Disposition, which the Scripture represents as the Enemy of Religion;
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I will instance in Five Particulars, by which every Man may know whether he be guilty of this Vice, or not. 1 st, Whosoever is a Person of eager, inordinate, and ungovern'd Appetites, satisfies not himself with the Dispensations of Providence, towards himself, furnishing him with competent and moderate Things, the Conveniences and Accommodations of this Life;
I will instance in Five Particulars, by which every Man may know whither he be guilty of this Vice, or not. 1 Saint, Whosoever is a Person of eager, inordinate, and ungoverned Appetites, Satisfies not himself with the Dispensations of Providence, towards himself, furnishing him with competent and moderate Things, the Conveniences and Accommodations of this Life;
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this Man is certainly Covetous. This the Psalmist calls Meat for their Lust. Whatsoever is more than fit, convenient, necessary,
this Man is Certainly Covetous. This the Psalmist calls Meat for their Lust. Whatsoever is more than fit, convenient, necessary,
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and what is the Effect of ordinary Providence and Dispensation;
and what is the Effect of ordinary Providence and Dispensation;
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if a Man will not be satisfied, contented, and thank God for it, he desires Meat for his Lust. Every Man must be satisfied with that which Providence bestows on him, if it be competent;
if a Man will not be satisfied, contented, and thank God for it, he Desires Meat for his Lust. Every Man must be satisfied with that which Providence bestows on him, if it be competent;
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if it will satisfie Nature (whose Desires are few:) And, if he be not satisfied;
if it will satisfy Nature (whose Desires Are few:) And, if he be not satisfied;
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he is Covetous. 2 dly, Who having enough for necessary Uses and Purposes of Life; fears to spend; grudges to himself things fitting;
he is Covetous. 2 dly, Who having enough for necessary Uses and Purposes of Life; fears to spend; grudges to himself things fitting;
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chuses rather to have, than to use; hath not Power to use himself kindly in the World.
chooses rather to have, than to use; hath not Power to use himself kindly in the World.
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One would think there should be no such Men: But there is One that hath neither Brother, nor Sister, and himself hath enough;
One would think there should be no such Men: But there is One that hath neither Brother, nor Sister, and himself hath enough;
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yet he never asks himself, for whose sake he deprives himself. This Man is wanting to himself, pinches himself, and is wanting to Publick Occasions.
yet he never asks himself, for whose sake he deprives himself. This Man is wanting to himself, pinches himself, and is wanting to Public Occasions.
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For the Publick is every Man's Particular: For, if it be not every Bodies Charge; it is no Bodies.
For the Public is every Man's Particular: For, if it be not every Bodies Charge; it is no Bodies.
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* There are, partly a Man's Friends, partly his Relations, his Neighbours, and Companions: A Man must not be wanting to all these:
* There Are, partly a Man's Friends, partly his Relations, his Neighbours, and Sodales: A Man must not be wanting to all these:
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For they have a Share in him.
For they have a Share in him.
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He, therefore, that allows not himself the free and generous Use of what he hath, this Man is a Slave to his Money:
He, Therefore, that allows not himself the free and generous Use of what he hath, this Man is a Slave to his Money:
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He hath, but he hath not the Power of Use. 3 dly, Who makes himself a Drudge in the World; toils Day and Night;
He hath, but he hath not the Power of Use. 3 dly, Who makes himself a Drudge in the World; toils Day and Night;
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breaks his Sleep, through inordinate Care;
breaks his Sleep, through inordinate Care;
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* is so extreamly busie, so over imploy'd, as not to be at leisure, duly to attend upon God in the World, to make Acknowledgments to him,
* is so extremely busy, so over employed, as not to be At leisure, duly to attend upon God in the World, to make Acknowledgments to him,
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or to discharge himself in Duty to him.
or to discharge himself in Duty to him.
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Man's Principles teach him, that it is Main and Principal in the Life of Man, that Intelectual Nature do perform special Duty and Service to God.
Man's Principles teach him, that it is Main and Principal in the Life of Man, that Intellectual Nature do perform special Duty and Service to God.
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Nothing is more horrid, than for Intelectual Nature, degenerating into Matters of Sense, not to take Notice or Cognizance of God:
Nothing is more horrid, than for Intellectual Nature, degenerating into Matters of Sense, not to take Notice or Cognizance of God:
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Nor to perform Duty to him.
Nor to perform Duty to him.
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This Man is, therefore, sordidly Covetous, who makes himself a Drudge in the World, disquiets himself, is so perplext in Business, that God is not in all his Thoughts, is very little to him, in the World.
This Man is, Therefore, sordidly Covetous, who makes himself a Drudge in the World, disquiets himself, is so perplexed in Business, that God is not in all his Thoughts, is very little to him, in the World.
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We are * indeed to use Diligence, and moderate Care:
We Are * indeed to use Diligence, and moderate Care:
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For, He that doth not provide for his Family,1 Tim. 5. 8. is worse than an Insidel:
For, He that does not provide for his Family,1 Tim. 5. 8. is Worse than an Insidel:
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So that I take not any Man off from being diligent in any particular way.
So that I take not any Man off from being diligent in any particular Way.
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But we are not to make our rational Faculties Gibeonites; nor determine them to hew Wood and draw Water. To drudge in the World, is not the adequate Employment of an Intelectual Nature.
But we Are not to make our rational Faculties Gibeonites; nor determine them to hew Wood and draw Water. To drudge in the World, is not the adequate Employment of an Intellectual Nature.
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This is not that which doth employ the highest and noblest Part of Man. It is indispensably necessary, that Mind, and Understanding, which is a peculiar reserved Faculty for, and appropriated to God, be employ'd about Things immaterial; making enquiry of God; tendering Duty toward him;
This is not that which does employ the highest and Noblest Part of Man. It is indispensably necessary, that Mind, and Understanding, which is a peculiar reserved Faculty for, and appropriated to God, be employed about Things immaterial; making enquiry of God; tendering Duty towards him;
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expressing it self in all Devotion, and Affection toward him.
expressing it self in all Devotion, and Affection towards him.
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There is no Happiness to Man, but in this Relation, and in Converse with Things immaterial, and intelectual:
There is no Happiness to Man, but in this Relation, and in Converse with Things immaterial, and intellectual:
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Because, else, there is no rational Satisfaction:
Because, Else, there is no rational Satisfaction:
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And there is no Happiness where there is not rational Satisfaction: For, otherwise, there is Tediousness, Weariness,
And there is no Happiness where there is not rational Satisfaction: For, otherwise, there is Tediousness, Weariness,
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and (in over-long Use) Nauseousness. There is no such Reproach, as to say, that a Man is wise, witty, sagacious, for worldly Things;
and (in overlong Use) Nauseousness. There is no such Reproach, as to say, that a Man is wise, witty, sagacious, for worldly Things;
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and yet ignorant in Matters of Religion, Reason, and Conscience. 4 thly, Who through base Love of Money (as if it were conjoyned with his very Being) hath not Power of equal Consideration, in his Dealings with others;
and yet ignorant in Matters of Religion, Reason, and Conscience. 4 thly, Who through base Love of Money (as if it were conjoined with his very Being) hath not Power of equal Consideration, in his Dealings with Others;
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but insists, to the utmost, upon all Points of Advantage, upon all Terms of strict Right; affording no Allowance nor Abatement for the unexpected Contingencies which befal Men, in the several Occasions of Life.
but insists, to the utmost, upon all Points of Advantage, upon all Terms of strict Right; affording no Allowance nor Abatement for the unexpected Contingencies which befall Men, in the several Occasions of Life.
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For, notwithstanding any Bargain whatsoever, if there be Incidencies and Contingencies, which rationally were not imaginable, or thought of;
For, notwithstanding any Bargain whatsoever, if there be Incidences and Contingencies, which rationally were not imaginable, or Thought of;
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he that hath another under Obligation, if he make not Allowance, he is an Oppressor. For, since the Government of the World is not in our Hands;
he that hath Another under Obligation, if he make not Allowance, he is an Oppressor. For, since the Government of the World is not in our Hands;
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since we are not Masters of all Affairs; since there are Contingencies beyond Reason, or the Power or Wisdom of any finite Creature;
since we Are not Masters of all Affairs; since there Are Contingencies beyond Reason, or the Power or Wisdom of any finite Creature;
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it becomes every Man that hath Advantage, fairly to consider, and to make equal Allowance for unavoidable Casualities, and Contingencies.
it becomes every Man that hath Advantage, fairly to Consider, and to make equal Allowance for unavoidable Casualties, and Contingencies.
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For, I am sure, this Man that doth otherwise, doth not at all partake of God,
For, I am sure, this Man that does otherwise, does not At all partake of God,
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nor write after his Copy, who hath magnified his Mercy above all other his Names; who fails not to commiserate, in every compassionable Case.
nor write After his Copy, who hath magnified his Mercy above all other his Names; who fails not to commiserate, in every compassionable Case.
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To this Man, who affords hards Measure, without relenting, or after consideration, all other * Men are but Means and Instruments to his Ends and Purposes:
To this Man, who affords hards Measure, without relenting, or After consideration, all other * Men Are but Means and Instruments to his Ends and Purposes:
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And, so they be but obtain'd, it matters not what becomes of others. This Man violates the Golden Rule.
And, so they be but obtained, it matters not what becomes of Others. This Man violates the Golden Rule.
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To do to others as we would have done to us. His Sence is; if I am a Loser, no matter what comes of things. To do to Others as we would have done to us. His Sense is; if I am a Loser, no matter what comes of things.
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He matters not what becomes of the World, so he have his End. In this Case, SELF is predominant:
He matters not what becomes of the World, so he have his End. In this Case, SELF is predominant:
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And this Man is prodigiously Selfish and Covetous. All other Considerations are subservient thereto. 5 thly, Who doth over-rule Principles of Reason, Religion,
And this Man is prodigiously Selfish and Covetous. All other Considerations Are subservient thereto. 5 thly, Who does overrule Principles of Reason, Religion,
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and Conscience, and takes all Courses, uses all Means to become Rich; without Difference, or Distinction;and Conscience, and Takes all Courses, uses all Means to become Rich; without Difference, or Distinction;
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without Consideration, whether Right or Wrong, Just or Unjust, Lawful or Unlawful; its all one to him.
without Consideration, whither Right or Wrong, Just or Unjust, Lawful or Unlawful; its all one to him.
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This Man is informed, led, and acted by the Spirit of Covetousness. This Man is covetous in the * highest Degree. Covetousness in this Man, is Regnant and Triumphant. He hasteth to be Rich;
This Man is informed, led, and acted by the Spirit of Covetousness. This Man is covetous in the * highest Degree. Covetousness in this Man, is Regnant and Triumphant. He hastes to be Rich;
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so will not be Innocent: But falls into many Snares and hurtful Lusts, which drown Men in Perdition.
so will not be Innocent: But falls into many Snares and hurtful Lustiest, which drown Men in Perdition.
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By these Five, may every Man judge of himself. I began with the least Degree, and still rose every Step higher.
By these Five, may every Man judge of himself. I began with the least Degree, and still rose every Step higher.
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He is not covetous, that can acquit himself of not being guilty in these. And, this, every Man is highly concern'd to do.
He is not covetous, that can acquit himself of not being guilty in these. And, this, every Man is highly concerned to do.
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Hence I exhort, that we endeavour to refine, ennoble, and spiritualize our Tempers.
Hence I exhort, that we endeavour to refine, ennoble, and spiritualize our Tempers.
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Let every particular Person employ himself, as he hath Time and Opportunity, in Things that tend to God's Honour and Glory in the World,
Let every particular Person employ himself, as he hath Time and Opportunity, in Things that tend to God's Honour and Glory in the World,
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and to the Publick Good. Let not Men satisfie themselves to do as Snails, that live and confine themselves in their Shells,
and to the Public Good. Let not Men satisfy themselves to do as Snails, that live and confine themselves in their Shells,
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and carry their House up and down on their Backs, wherever they go.
and carry their House up and down on their Backs, wherever they go.
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It doth not become any Man that is indued with Intelectual Nature, to be so particular and selfish.
It does not become any Man that is endued with Intellectual Nature, to be so particular and selfish.
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Every Man is to think, that the Honour of God, the Publick Good, and the Advance of Humane Nature, ought to be predominant, ought to counterbalance, and over-rule his particular Concernment.
Every Man is to think, that the Honour of God, the Public Good, and the Advance of Humane Nature, ought to be predominant, ought to counterbalance, and overrule his particular Concernment.
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Let us keep from all Sordidness of Mind, by coming under the Power of the World.
Let us keep from all Sordidness of Mind, by coming under the Power of the World.
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No worldly Thing is to exercise any Sovereignty over us: Neither should a Man center himself in himself.
No worldly Thing is to exercise any Sovereignty over us: Neither should a Man centre himself in himself.
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It is greatly to the Shame of Human Nature, that we seem rather to love God,
It is greatly to the Shame of Human Nature, that we seem rather to love God,
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for what he is to us, than for what he is in himself. We love him,
for what he is to us, than for what he is in himself. We love him,
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because he may be good to us;
Because he may be good to us;
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rather than because he is the most lovely Object in himself, the first and chiefest Goodness:
rather than Because he is the most lovely Object in himself, the First and chiefest goodness:
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Rather as he is necessary to our Happiness; than because of his own Loveliness, Excellency, and Beauty.
Rather as he is necessary to our Happiness; than Because of his own Loveliness, Excellency, and Beauty.
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Therefore we consider our selves, even there, where we mind God.
Therefore we Consider our selves, even there, where we mind God.
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Now till our Love of God be most simple and refined, we must acknowledge in it an Allay and Mixture of Earthliness and Disingenuity;
Now till our Love of God be most simple and refined, we must acknowledge in it an Allay and Mixture of Earthliness and Disingenuity;
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we must acknowledge it an Affection short and unworthy of God, who is the first Excellency, the proper Object,
we must acknowledge it an Affection short and unworthy of God, who is the First Excellency, the proper Object,
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and attractive of Admiration, and Veneration. We should be wholly taken with God, possess'd and transported with him:
and Attractive of Admiration, and Veneration. We should be wholly taken with God, possessed and transported with him:
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The Contemplation and Thought of his Excellency, Goodness, and Perfection, should so fill our Souls, that Foreign Things should be driven away,
The Contemplation and Thought of his Excellency, goodness, and Perfection, should so fill our Souls, that Foreign Things should be driven away,
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and be as it were nothing, in this Order and Competition. Our Souls should go out, in secret Enquiry after God;
and be as it were nothing, in this Order and Competition. Our Souls should go out, in secret Enquiry After God;
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should ingulph and bottom themselves in him, by Love and by Delight. We should dwell with him; never fall from him; or sink below him;
should engulf and bottom themselves in him, by Love and by Delight. We should dwell with him; never fallen from him; or sink below him;
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or take ought else for him; or return from him, to any Embraces.
or take ought Else for him; or return from him, to any Embraces.
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It should be the Language of our Souls in the Ears of our God, Whom have I in Heaven but Thee,
It should be the Language of our Souls in the Ears of our God, Whom have I in Heaven but Thee,
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or what is there in Earth that I desire besides Thee? Tho' a Man should love God with an equal Degree of Affection to the Things of this World;or what is there in Earth that I desire beside Thee? Though a Man should love God with an equal Degree of Affection to the Things of this World;
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yet, because the Objects are so infinitely disproportionable (and 'tis the Nature of Moral Duties to be measured from those Motives by which we are to be induc'd to them;) therefore, of such a one it may be affirm'd, that he doth not love God.
yet, Because the Objects Are so infinitely disproportionable (and it's the Nature of Moral Duties to be measured from those Motives by which we Are to be induced to them;) Therefore, of such a one it may be affirmed, that he does not love God.
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He that makes him but equal to any worldly Thing, may be said infinitely to despise and undervalue him.
He that makes him but equal to any worldly Thing, may be said infinitely to despise and undervalue him.
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For the further Explication of this, I shall suggest to you a Distinction, not commouly (if at all) taken notice of, by others;
For the further Explication of this, I shall suggest to you a Distinction, not commouly (if At all) taken notice of, by Others;
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betwixt Natural Principles, and Moral Duties: The mis-understanding of which, is the Occasion of many Difficulties and Confusions about this, and some other Points.
betwixt Natural Principles, and Moral Duties: The misunderstanding of which, is the Occasion of many Difficulties and Confusions about this, and Some other Points.
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— By Natural Principles, I mean such kind of Impressions as are originally stamp'd upon the Nature of Things, whereby they are fitted for those Services to which they are designed in their Creation;
— By Natural Principles, I mean such kind of Impressions as Are originally stamped upon the Nature of Things, whereby they Are fitted for those Services to which they Are designed in their Creation;
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the Acts of which, are necessary, and under no kind of Liberty of being suspended.
the Acts of which, Are necessary, and under no kind of Liberty of being suspended.
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All things must work according to their natural Principles (nor can they do otherwise,) as heavy Bodies must tend down-wards.
All things must work according to their natural Principles (nor can they do otherwise,) as heavy Bodies must tend downwards.
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The Beauty of the World, and the Wisdom of the Creation, is generally acknowledged to consist in this, that God was pleased to endue the Kinds of Things with such Natures,
The Beauty of the World, and the Wisdom of the Creation, is generally acknowledged to consist in this, that God was pleased to endue the Kinds of Things with such Nature's,
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and Principles, as might accommodate them for those Works to which they were appointed.
and Principles, as might accommodate them for those Works to which they were appointed.
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And he governs all things by such Laws, as are suited to those several Natures, which he, at first, implanted in them.
And he governs all things by such Laws, as Are suited to those several Nature's, which he, At First, implanted in them.
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The most universal Principle belonging to all kind of Things, is Self-preservation: Which, in Man, being a rational Agent, is somewhat farther advanc'd, to strong Propensions and Desires of the Soul after a State of Happiness;
The most universal Principle belonging to all kind of Things, is Self-preservation: Which, in Man, being a rational Agent, is somewhat farther advanced, to strong Propensions and Desires of the Soul After a State of Happiness;
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which hath the Predominancy over all other Inclinations;
which hath the Predominancy over all other Inclinations;
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as being the Supream and ultimate End to which all his Designs and Actions must be subservient, by a natural Necessity. — Whereas, on the other hand, those Rules,
as being the Supreme and ultimate End to which all his Designs and Actions must be subservient, by a natural Necessity. — Whereas, on the other hand, those Rules,
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or Means, which are most proper for the attaining of this End, about which we have a Liberty of Acting;
or Means, which Are most proper for the attaining of this End, about which we have a Liberty of Acting;
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to which, Men are to be induc'd in a Moral Way, by such kind of Motives or Arguments as are in themselves sufficient to convince the Reason;
to which, Men Are to be induced in a Moral Way, by such kind of Motives or Arguments as Are in themselves sufficient to convince the Reason;
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these I call Moral Duties: DUTIES, as deriving their Obligation from their Conducibility to their promoting of our chief End;these I call Moral Duties: DUTIES, as deriving their Obligation from their Conducibility to their promoting of our chief End;
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and, MORAL as depending upon Moral Motives. So that Self-love, and the proposing of Happiness, as our chief End;
and, MORAL as depending upon Moral Motives. So that Self-love, and the proposing of Happiness, as our chief End;
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tho' it be the Foundation of Duty, that Basis, or Substratum, upon which the Law is founded;
though it be the Foundation of Duty, that Basis, or Substratum, upon which the Law is founded;
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yet it is not properly a Moral Duty, about which Men have a Liberty of Acting. They must do so: Nor can they do otherwise.
yet it is not properly a Moral Duty, about which Men have a Liberty of Acting. They must do so: Nor can they do otherwise.
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The most vile and profligate Wretches that are, who are most opposite to that which is their true Happiness, they are not against Happiness it self; but they mistake about it,
The most vile and profligate Wretches that Are, who Are most opposite to that which is their true Happiness, they Are not against Happiness it self; but they mistake about it,
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and erroneously substitute something else in the Room of it.
and erroneously substitute something Else in the Room of it.
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So that if Men were upon all Accounts firmly convinced, that God was their chief Happiness;
So that if Men were upon all Accounts firmly convinced, that God was their chief Happiness;
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they would almost as necessarily love him, as hungry Men do eat, or thirsty Men do drink.
they would almost as necessarily love him, as hungry Men do eat, or thirsty Men do drink.
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— I have enlarg'd the more on this Particular, the better to manifest the true Cause,
— I have enlarged the more on this Particular, the better to manifest the true Cause,
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or Ground, of this Love * to God. BEING FILLED WITH ALL UNRIGHTEOUSNESS, &c. I will not rake into this Dunghil:
or Ground, of this Love * to God. BEING FILLED WITH ALL UNRIGHTEOUSNESS, etc. I will not rake into this Dunghill:
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I will only observe, that ILL-WILL is Characterized under no fewer Titles than Twelve. Observe here (where the Apostle reckons up the horrid and desperate Apostacy of Men, that abuse Nature, * and live in all Contradiction to Reason, Religion,
I will only observe, that ILL-WILL is Characterized under no fewer Titles than Twelve. Observe Here (where the Apostle reckons up the horrid and desperate Apostasy of Men, that abuse Nature, * and live in all Contradiction to Reason, Religion,
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and Conscience) how many Titles, and Places, one sort of Iniquity doth take up; being filled with all UNRIGHTEOUSNESS, — Maliciousness, full of Envy, Murder, Debate, — Malignity;
and Conscience) how many Titles, and Places, one sort of Iniquity does take up; being filled with all UNRIGHTEOUSNESS, — Maliciousness, full of Envy, Murder, Debate, — Malignity;
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Whisperers (these are all of a Nature and Quality) Backbiters, Haters of God, Despiteful, — Inventers of evil Things, — Implacable, Unmerciful, — so that Two Thirds of these malign Characters, lie upon the Want of Charity, Love,Whisperers (these Are all of a Nature and Quality) Backbiters, Haters of God, Despiteful, — Inventers of evil Things, — Implacable, Unmerciful, — so that Two Thirds of these malign Characters, lie upon the Want of Charity, Love,
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and good Will, Humility, good Affection, doing that which is worthy of Human Nature:
and good Will, Humility, good Affection, doing that which is worthy of Human Nature:
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For, this is Con-natural and Inherent to every Species, to consult the Good of those that are of the same Kind.
For, this is Connatural and Inherent to every Species, to consult the Good of those that Are of the same Kind.
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Hence we may observe, how many ways Men sin against Charity. The Scripture lays much of the Stress of Religion, upon the Principle of GOOD NATURE,
Hence we may observe, how many ways Men sin against Charity. The Scripture lays much of the Stress of Religion, upon the Principle of GOOD NATURE,
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and the Charitable Disposition. I will give Account why Scripture doth so. 1 st, IT is of principal Use, in Subservience to God's Government in the World.
and the Charitable Disposition. I will give Account why Scripture does so. 1 Saint, IT is of principal Use, in Subservience to God's Government in the World.
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If this Principle of good Nature and good Will were general; there would be no Difficulty in Government.
If this Principle of good Nature and good Will were general; there would be no Difficulty in Government.
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The greatest Difficulty of Government, either in the Hands of God, or of his Instruments, is occasion'd from the Perverseness of Men one to another:
The greatest Difficulty of Government, either in the Hands of God, or of his Instruments, is occasioned from the Perverseness of Men one to Another:
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For, if there were but a Principle of good Nature and good Will; Government would find an easie Discharge. 2 dly, It is the Expression of our Resentment of God's Compassion, and Goodness.
For, if there were but a Principle of good Nature and good Will; Government would find an easy Discharge. 2 dly, It is the Expression of our Resentment of God's Compassion, and goodness.
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They that maintain the Principle of good Nature, are the Representatives of God in the World.They that maintain the Principle of good Nature, Are the Representatives of God in the World.
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These are under the fullest Communications of God:These Are under the Fullest Communications of God:
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And these are, in their Measure and Degree, what God is, in his Height, Excellency and Fulness. 3 dly, Unless we be exercised in the Practice of it, here; we shall be no ways qualified to become Citizens of the Heavenly Jerusalem hereafter:
And these Are, in their Measure and Degree, what God is, in his Height, Excellency and Fullness. 3 dly, Unless we be exercised in the Practice of it, Here; we shall be no ways qualified to become Citizens of the Heavenly Jerusalem hereafter:
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* And since it is a necessary Preparation, and Qualification, for the entrance of a Soul, in the State of Eternity, unto Glory;
* And since it is a necessary Preparation, and Qualification, for the Entrance of a Soul, in the State of Eternity, unto Glory;
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we shall not wonder why the Scripture doth so insist upon it.
we shall not wonder why the Scripture does so insist upon it.
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Unless we be discharged of Ill-will; unless we be freed from Ill-nature; we cannot have Admittance or Entrance into the Heavenly Jerusalem. For, we should be a Disturbance to that happy Society.
Unless we be discharged of Ill-will; unless we be freed from Ill-nature; we cannot have Admittance or Entrance into the Heavenly Jerusalem. For, we should be a Disturbance to that happy Society.
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The Pleasures of Eternity are mental, intelectual, and satisfactory, without Molestation or Contest.
The Pleasures of Eternity Are mental, intellectual, and satisfactory, without Molestation or Contest.
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— An uncharitable Christianity, unmerciful, void of Goodnature, is no more Religion, than a dark Sun, is a Sun, or a cold Fire, is Fire. 1 John 4. 16. — He only can dwell in God who dwells in LOVE.
— an uncharitable Christianity, unmerciful, void of Good-nature, is no more Religion, than a dark Sun, is a Sun, or a cold Fire, is Fire. 1 John 4. 16. — He only can dwell in God who dwells in LOVE.
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If * we at all resemble God; partake of his Nature; or are, in any degree, such as he is;
If * we At all resemble God; partake of his Nature; or Are, in any degree, such as he is;
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we must root out of our Natures, all Malignity, Envy, Malice, Rancour, Spite, Displeasure.
we must root out of our Nature's, all Malignity, Envy, Malice, Rancour, Spite, Displeasure.
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To be out of Love and Good-will, is to be in the Devil's Form, and Spirit.
To be out of Love and Goodwill, is to be in the Devil's From, and Spirit.
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A Christian must not be an Enemy.
A Christian must not be an Enemy.
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'Tis not compatible with Christianity to bear Ill-will, * or (as we say) to carry Coals. — Frowardness, Peevishness, Male-contentedness, are the most dangerous Evils,
It's not compatible with Christianity to bear Ill-will, * or (as we say) to carry Coals. — Frowardness, Peevishness, Malcontentedness, Are the most dangerous Evils,
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because Men warrant themselves in them; supposing that they are justifiable in it. * Thus Jonah ( chap. 4. ver. 9.) I do well to be angry.
Because Men warrant themselves in them; supposing that they Are justifiable in it. * Thus Jonah (chap. 4. ver. 9.) I do well to be angry.
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But, oft we find, upon after-Consideration, not so much cause, as upon the suddain, we supposed;
But, oft we find, upon after-Consideration, not so much cause, as upon the sudden, we supposed;
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so, have reason to unsay, and to undo. This is frequently the case of ungovern'd Minds, and of Cholerick Constitutions.
so, have reason to unsay, and to undo. This is frequently the case of ungoverned Minds, and of Choleric Constitutions.
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In this case, I ask these hasty Furious Persons;
In this case, I ask these hasty Furious Persons;
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do they consider the Hurt they do to themselves, when they * thus dispossess themselves of themselves;
do they Consider the Hurt they do to themselves, when they * thus dispossess themselves of themselves;
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so as neither to enjoy God nor themselves? — If we would be secure, we must resist the beginnings of this Evil. Scripture give us many Cautions, sundry Reasons, several Precedents and Examples.
so as neither to enjoy God nor themselves? — If we would be secure, we must resist the beginnings of this Evil. Scripture give us many Cautions, sundry Reasons, several Precedents and Examples.
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Prov. 15. 1. and 17. 14. — * Thus, Jacob 's preventing Esau 's Revenge. Abigail 's pacifying David 's Rage; Curae 15. 1. and 17. 14. — * Thus, Jacob is preventing Esau is Revenge. Abigail is pacifying David is Rage;
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so as that he blesses God for her.
so as that he Blesses God for her.
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What Mischief followed upon Hanun 's misrepresenting David 's intended Respect? What, upon Rehoboam 's churlish Answer? What Mischief followed upon Hanun is Misrepresenting David is intended Respect? What, upon Rehoboam is churlish Answer?
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Nothing more discomposes the Mind, than its own taking Offence: which if it does, it is its own fault.
Nothing more discomposes the Mind, than its own taking Offence: which if it does, it is its own fault.
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He that conceives Displeasure in his Breast, carries that within him, which doth corrode, * and torment him.
He that conceives Displeasure in his Breast, carries that within him, which does corrode, * and torment him.
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— It is the Unhappiness of some, that they are not born to the * same Good Nature * others are. 'Tis more their Burden than it is to others, to be of * such bad Natures.
— It is the Unhappiness of Some, that they Are not born to the * same Good Nature * Others Are. It's more their Burden than it is to Others, to be of * such bad Nature's.
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I would rather converse with such as are so (tho' that be troublesome enough,) than have it, my self:
I would rather converse with such as Are so (though that be troublesome enough,) than have it, my self:
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for, then it is an Evil without me: if I have it my self; it is an internal Malady.
for, then it is an Evil without me: if I have it my self; it is an internal Malady.
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If it were my Disposition from my Infancy, I would study nothing but the Moral Vertues, till I had subdued it.
If it were my Disposition from my Infancy, I would study nothing but the Moral Virtues, till I had subdued it.
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For, what is Vertue given for, but to rectifie Crookedness of Nature? Man hath his Religion to little purpose,
For, what is Virtue given for, but to rectify Crookedness of Nature? Man hath his Religion to little purpose,
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if, by it, he doth not mend his Nature, and refine his Spirit. Such a one, only makes a Profession of it; takes a Denomination from it.
if, by it, he does not mend his Nature, and refine his Spirit. Such a one, only makes a Profession of it; Takes a Denomination from it.
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There is great Congruity between our Well-being, and the Nature of things enjoyned by Religion. Thy Law is Truth, that is, such as it ought to be.
There is great Congruity between our Well-being, and the Nature of things enjoined by Religion. Thy Law is Truth, that is, such as it ought to be.
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Submission to the things of Religion, is ready, kindly, regular: because our Minds are cast into the same Moulds with them; framed into Suitableness, and Conformity. Submission to the things of Religion, is ready, kindly, regular: Because our Minds Are cast into the same Moulds with them; framed into Suitableness, and Conformity.
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We worship God best, when, in our Mind, * we are like him;
We worship God best, when, in our Mind, * we Are like him;
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when in respect of God's communicable Perfections, Holiness, Righteousness, and Goodness, we imitate and resemble him.
when in respect of God's communicable Perfections, Holiness, Righteousness, and goodness, we imitate and resemble him.
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If we would be happy as He is; we are to be holy as he is, in our Measure, Degree, and Proportion.
If we would be happy as He is; we Are to be holy as he is, in our Measure, Degree, and Proportion.
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SERMON I.
SERMON I.
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PHILIPPIANS IV. 8. Finally, Brethren, Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report,
PHILIPPIANS IV. 8. Finally, Brothers, Whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report,
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If there be any Vertue, if there be any Praise, think on these things.
If there be any Virtue, if there be any Praise, think on these things.
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A Weightier Scripture, more summary, and comprehensive of all Perfection, I do not find any where.
A Weightier Scripture, more summary, and comprehensive of all Perfection, I do not find any where.
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It shews how compleat, and well furnish'd, the Man of God shou'd be;
It shows how complete, and well furnished, the Man of God should be;
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one who professeth himself a Christian, names Christ, and pretends to the Faith of the Gospel.
one who Professes himself a Christian, names christ, and pretends to the Faith of the Gospel.
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Whatsoever is Good in its Nature and Quality, shou'd be well known to him, shou'd be his Ornament and Accomplishment, endow his Mind, and qualifie his Spirit. Whatsoever Things are TRUE.
Whatsoever is Good in its Nature and Quality, should be well known to him, should be his Ornament and Accomplishment, endow his Mind, and qualify his Spirit. Whatsoever Things Are TRUE.
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And, here, we must take up Pilate 's Question: What is Truth? — Truth is first in Things; then, in our Apprehensions. For the First;
And, Here, we must take up Pilate is Question: What is Truth? — Truth is First in Things; then, in our Apprehensions. For the First;
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the Truth of Things lies in this, that Things do exist, of their own Principles. Now this Truth of Things is no Charge of ours, it is God's Charge;
the Truth of Things lies in this, that Things do exist, of their own Principles. Now this Truth of Things is no Charge of ours, it is God's Charge;
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it is the Effect of God's Creation: For he hath made all Things True; and, therefore Things must be True:
it is the Effect of God's Creation: For he hath made all Things True; and, Therefore Things must be True:
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For, God cannot fail, either through Impotency, or want of Power, or through Error of Judgment. This is Truth metaphysically.
For, God cannot fail, either through Impotency, or want of Power, or through Error of Judgement. This is Truth metaphysically.
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But then, that that we are concern'd in, is the Truth of our Apprehensions: And our Apprehensions are then True, when they agree with the Truth and Existence of Things;
But then, that that we Are concerned in, is the Truth of our Apprehensions: And our Apprehensions Are then True, when they agree with the Truth and Existence of Things;
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when we conceive of Things, as they are: And if we think otherwise; then, there is a Lye in our Understanding.
when we conceive of Things, as they Are: And if we think otherwise; then, there is a Lie in our Understanding.
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And here is the Occasion of all the Evil that breaks in upon Mortals, that we do not conceive of Things as they are;
And Here is the Occasion of all the Evil that breaks in upon Mortals, that we do not conceive of Things as they Are;
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but that all Men (except some few) either worship the Idol of particular Imagination, or the Idol of Popular Superstition: They either follow private Imagination of their own, or general Mistakes:
but that all Men (except Some few) either worship the Idol of particular Imagination, or the Idol of Popular Superstition: They either follow private Imagination of their own, or general Mistakes:
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And he is a Man of a thousand, that can rise up, and quit himself of these two Idols.
And he is a Man of a thousand, that can rise up, and quit himself of these two Idols.
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Solomon observes, that the Simple (or the Fool ) believes every thing that is represented.Solomon observes, that the Simple (or the Fool) believes every thing that is represented.
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But the State of Things is determined, fixed by God, in the Moment of Creation:
But the State of Things is determined, fixed by God, in the Moment of Creation:
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And our Judgments and Apprehensions are to be conformable to the Reality and Existence of Things:
And our Judgments and Apprehensions Are to be conformable to the Reality and Existence of Things:
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And when our Affections and Actions, are suitable to such a Judgment and Sense of our Minds;
And when our Affections and Actions, Are suitable to such a Judgement and Sense of our Minds;
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we are then in the Truth, and never else. The first belongs to a Man's Understanding;
we Are then in the Truth, and never Else. The First belongs to a Man's Understanding;
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and, that, speaks him an able Man, a Man of Judgment, a Man of Sense and Experience:
and, that, speaks him an able Man, a Man of Judgement, a Man of Sense and Experience:
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The latter speaks him a good Man. And, indeed, if Mens Actions comply not with the Sense of their Judgments, there will be Self-condemnation, and no Peace within. The latter speaks him a good Man. And, indeed, if Men's Actions comply not with the Sense of their Judgments, there will be Self-condemnation, and no Peace within.
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The next Distinction is, the Truth of Things, either upon a natural Consideration, to know Things in their Natures and Qualities (and this is * Natural Philosophy,
The next Distinction is, the Truth of Things, either upon a natural Consideration, to know Things in their Nature's and Qualities (and this is * Natural Philosophy,
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and is of great Use in the Life of Man, and tends to the enlarging Man's Understanding:
and is of great Use in the Life of Man, and tends to the enlarging Man's Understanding:
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But, this is not the Concernment of Religion and Conscience:) Or else, it is Truth upon a Moral Consideration. And this only, is the Concernment of Conscience.
But, this is not the Concernment of Religion and Conscience:) Or Else, it is Truth upon a Moral Consideration. And this only, is the Concernment of Conscience.
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And here we do enquire, whether Things be right or wrong, good or evil; and accordingly charge our selves.
And Here we do inquire, whither Things be right or wrong, good or evil; and accordingly charge our selves.
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We are to be in Reconciliation with Things that are good;
We Are to be in Reconciliation with Things that Are good;
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and to have a Displacency against Things that are impure, unholy, and contrary to the Mind and Will of God.
and to have a Displacency against Things that Are impure, unholy, and contrary to the Mind and Will of God.
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And this is the Concernment of Conscience, and the Business of Religion; and is every Body's Charge.
And this is the Concernment of Conscience, and the Business of Religion; and is every Body's Charge.
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For, both a good State here, and a future good State hereafter, depends upon it.
For, both a good State Here, and a future good State hereafter, depends upon it.
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Now, Man's Obligation to Truth (viz. That Truth should be in all his Actions and Apprehensions,) it is grounded upon the State and Principles of his Creation; Man's Capacity; Man's proper Employment; Man's true End; Man's Relation:
Now, Man's Obligation to Truth (viz. That Truth should be in all his Actions and Apprehensions,) it is grounded upon the State and Principles of his Creation; Man's Capacity; Man's proper Employment; Man's true End; Man's Relation:
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Of which there has been mention elsewhere. I will * now give you certain Instances, by which I will first show you, Of which there has been mention elsewhere. I will * now give you certain Instances, by which I will First show you,
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when there is Truth, on our part, respectively to God. And if I discover, when we are said to Lye to God, I shall by the same shew you when there is Truth towards God. Now we put a Lye upon him, in these * several ways.
when there is Truth, on our part, respectively to God. And if I discover, when we Are said to Lie to God, I shall by the same show you when there is Truth towards God. Now we put a Lie upon him, in these * several ways.
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— To profess, and not to believe (this is high Dissimulation, and a horrible Indignity put upon God.
— To profess, and not to believe (this is high Dissimulation, and a horrible Indignity put upon God.
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This represents God, as if he might be mistaken, or imposed upon:) — To believe,
This represents God, as if he might be mistaken, or imposed upon:) — To believe,
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and not to do (and this is to hold the Truth in Unrighteousness: Which, in Scripture, is look'd upon to be an Act of the greatest Violence, Deformity,
and not to do (and this is to hold the Truth in Unrighteousness: Which, in Scripture, is looked upon to be an Act of the greatest Violence, Deformity,
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and Malignity:) — To begin, and not to persevere. — To pretend God, and mean a Man's self, or the World.
and Malignity:) — To begin, and not to persevere. — To pretend God, and mean a Man's self, or the World.
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To make God a Mean, and the World an End. I dread to have to do with any Man that will make Use of his Religion, to gain him Credit, and to make a Bargain.
To make God a Mean, and the World an End. I dread to have to do with any Man that will make Use of his Religion, to gain him Credit, and to make a Bargain.
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Of such a Man, one had need take double Security.
Of such a Man, one had need take double Security.
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— * Lastly, to name the Name of God, and not to depart from Evil. — In these Cases, we do not abide in the Truth:
— * Lastly, to name the Name of God, and not to depart from Evil. — In these Cases, we do not abide in the Truth:
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But we put a Lye upon God. In the second place:
But we put a Lie upon God. In the second place:
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As there is a Lye to God; so a Man may put a Lye upon himself.
As there is a Lie to God; so a Man may put a Lie upon himself.
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* viz. Either to gratifie his Lust; (for, Lust is a false Principle: Lusts are Exorbitances and Irregularities: They are false Births:* viz. Either to gratify his Lust; (for, Lust is a false Principle: Lustiest Are Exorbitances and Irregularities: They Are false Births:
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They have not true Existence:) Or to give way to found Imagination.
They have not true Existence:) Or to give Way to found Imagination.
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It is, also, to put a Lye upon a Man's self, to live after Temper. For, this is below Reason, and short of Vertue:
It is, also, to put a Lie upon a Man's self, to live After Temper. For, this is below Reason, and short of Virtue:
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And hence it is, that every petty Astrologer pretends to tell Fools their Fortunes.
And hence it is, that every Petty Astrologer pretends to tell Fools their Fortune's.
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* There is no Man that is wise, but he is more than Temper. A Man, by Wisdom, doth govern himself,
* There is no Man that is wise, but he is more than Temper. A Man, by Wisdom, does govern himself,
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and over-rule all Fate and Destiny whatsoever. For, Man, under God, hath a kind of Sovereignty over himself.
and overrule all Fate and Destiny whatsoever. For, Man, under God, hath a kind of Sovereignty over himself.
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A Man hath Power to use Diligence, that he may attain to right Apprehensions of Things:
A Man hath Power to use Diligence, that he may attain to right Apprehensions of Things:
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And then he hath Power to execute, and perform, according to his Apprehensions.
And then he hath Power to execute, and perform, according to his Apprehensions.
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This also is to put a Lye upon a Man's self, to perswade ones self in any thing without warrant of Reason or Scripture.This also is to put a Lie upon a Man's self, to persuade ones self in any thing without warrant of Reason or Scripture.
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To settle in an Opinion, without warrant of Reason, or credible Testimony; To settle in an Opinion, without warrant of Reason, or credible Testimony;
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is Impotency, and Fondness. CREDULITY is a Stranger to Wisdom, and the very Nurse of Superstition. * Also, a Man puts a Lye upon himself,
is Impotency, and Fondness. CREDULITY is a Stranger to Wisdom, and the very Nurse of Superstition. * Also, a Man puts a Lie upon himself,
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if he have his Will for his Rule. For, Will is no Rule at all. Will signifies nothing;
if he have his Will for his Rule. For, Will is no Rule At all. Will signifies nothing;
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unless it be that Will which is in Conjunction with infallible Understanding:
unless it be that Will which is in Conjunction with infallible Understanding:
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which is the Will of God. Some Men think it is the highest Perfection to be Arbitrary: But really,
which is the Will of God. some Men think it is the highest Perfection to be Arbitrary: But really,
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if they do consider, it is a Piece of the greatest Impotency, and foulest Deformity. — In these Cases, a Man puts a Lye on himself. In the Third place:
if they do Consider, it is a Piece of the greatest Impotency, and Foulest Deformity. — In these Cases, a Man puts a Lie on himself. In the Third place:
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To give an Account of Truth, between Man and Man. All our Expressions must answer our Intentions,
To give an Account of Truth, between Man and Man. All our Expressions must answer our Intentions,
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when we treat one with another. We are not in the Truth, unless we speak what we mean.
when we Treat one with Another. We Are not in the Truth, unless we speak what we mean.
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— It is necessary to the Truth of a Treaty, that the Materials which make the Case, be fully declared.
— It is necessary to the Truth of a Treaty, that the Materials which make the Case, be Fully declared.
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For it is no Agreement, if any part of the Matter be unknown. For a Case is made up, of all Circumstances: Do but diversify one Circumstance; and it is another thing.
For it is no Agreement, if any part of the Matter be unknown. For a Case is made up, of all circumstances: Do but diversify one Circumstance; and it is Another thing.
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— They that treat together, are to take care that they understand and mean the same Things; (and not * make it a Practice, for one who is more comprehensive than another, to make use of his Wit to over-reach:) And if they find they did not mean the same things;
— They that Treat together, Are to take care that they understand and mean the same Things; (and not * make it a Practice, for one who is more comprehensive than Another, to make use of his Wit to overreach:) And if they find they did not mean the same things;
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they are to release one another.
they Are to release one Another.
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For no Man is obliged further than he did mean. — What is meant in the Treaty, is after to be stood to. No After - shifts.
For no Man is obliged further than he did mean. — What is meant in the Treaty, is After to be stood to. No After - shifts.
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Men must not after use Wit, or practise upon the Doubtfulness and Uncertainty of Words and Phrases, thereby to make an escape.
Men must not After use Wit, or practise upon the Doubtfulness and Uncertainty of Words and Phrases, thereby to make an escape.
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— What we have engaged, we must perform (unless we can obtain a release from the Party with whom we engage;) though it prove inconvenient,
— What we have engaged, we must perform (unless we can obtain a release from the Party with whom we engage;) though it prove inconvenient,
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and worse to us, than is imagined.
and Worse to us, than is imagined.
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— This is Truth between Man and Man. And whosoever faileth in these, forfeiteth his Truth.
— This is Truth between Man and Man. And whosoever Faileth in these, forfeiteth his Truth.
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And thus I have shewed you wherein a Man may put a Lye upon God, upon Himself, upon his Neighbour, and by this you may understand this Charge of the Apostle, Whatsoever Things are True.
And thus I have showed you wherein a Man may put a Lie upon God, upon Himself, upon his Neighbour, and by this you may understand this Charge of the Apostle, Whatsoever Things Are True.
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Upon the whole Matter, now, let us take up a Lamentation. For, if that which I have said be true;
Upon the Whole Matter, now, let us take up a Lamentation. For, if that which I have said be true;
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how miserable and deform'd is the World? That that is the principal Thing, Wit, Reason, and Understanding, is made ill use of, to serve particular Interests, Ends, and Purposes.
how miserable and deformed is the World? That that is the principal Thing, Wit, Reason, and Understanding, is made ill use of, to serve particular Interests, Ends, and Purposes.
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How much counterfeit Ware, every-where, is to be found? How much over-reaching in Bargains and Treaties? So that,
How much counterfeit Ware, everywhere, is to be found? How much overreaching in Bargains and Treaties? So that,
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now, a Man had need to be universally skill'd, to have Right in the World. Things are generally done for the Vender's Gain only;
now, a Man had need to be universally skilled, to have Right in the World. Things Are generally done for the Vender's Gain only;
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and not for the Buyer's Service. Whereas, every Profession doth imply a Trust for the Service of the Publick.
and not for the Buyer's Service. Whereas, every Profession does imply a Trust for the Service of the Public.
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And every Man, in the Way of his Profession, ought to do things Truly. For a Man to be false in his own Trade, is a double Iniquity.
And every Man, in the Way of his Profession, ought to do things Truly. For a Man to be false in his own Trade, is a double Iniquity.
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For, the Artist's Skill, ought to be the Buyer's Security.
For, the Artist's Skill, ought to be the Buyer's Security.
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Every Man ought to be ready to render a Reason to any Man, as in Christianity, so every-where else.
Every Man ought to be ready to render a Reason to any Man, as in Christianity, so everywhere Else.
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He that is ignorant, may demand the Help of another's Skill:
He that is ignorant, may demand the Help of another's Skill:
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And if he makes use of his Skill to his Prejudice, he deals falsly. It is not competent to any Person, to be universally knowing.
And if he makes use of his Skill to his Prejudice, he deals falsely. It is not competent to any Person, to be universally knowing.
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Wherefore are sundry Trades, and several Professions, but for the Good of Mankind, because no Man is more than particularly skill'd? — This Departure from Simplicity and Sincerity in Profession, is a thing unaccountable:
Wherefore Are sundry Trades, and several Professions, but for the Good of Mankind, Because no Man is more than particularly skilled? — This Departure from Simplicity and Sincerity in Profession, is a thing unaccountable:
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But, this is nothing in Comparison with the Cheats, Frauds and Cozenage in Religion.
But, this is nothing in Comparison with the Cheats, Frauds and Cozenage in Religion.
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What think ye, now, of Divinity methodized, to sink the People down, and gain Pomp to the Clergy? Religion accommodate to Ends and Purposes? The infinite Gain that comes from one Doctrine!
What think you, now, of Divinity methodized, to sink the People down, and gain Pomp to the Clergy? Religion accommodate to Ends and Purposes? The infinite Gain that comes from one Doctrine!
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The Pope's Power to pardon Sin, the Priest's Power to absolve Sinners! — Now, these Cheats, these Cozenages, are of greater Importance, because the Consequences are greater.The Pope's Power to pardon since, the Priest's Power to absolve Sinners! — Now, these Cheats, these Cozenages, Are of greater Importance, Because the Consequences Are greater.
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* To conclude. Truth hath always God to maintain it. — Truth hath Defence in it self:
* To conclude. Truth hath always God to maintain it. — Truth hath Defence in it self:
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For, Great is Truth; and it will prevail: It may be overborn for a while; but it will recover.
For, Great is Truth; and it will prevail: It may be overborne for a while; but it will recover.
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— Truth hath Goodness to accompany it:
— Truth hath goodness to accompany it:
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Therefore, none need fear Shame, or Cause to repent. — Truth hath Liberty consequent to it:
Therefore, none need Fear Shame, or Cause to Repent. — Truth hath Liberty consequent to it:
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The Truth shall make you free. He that is in the Truth, is not thoughtful: But a Lyar had need carry about him a good Memory. The Truth shall make you free. He that is in the Truth, is not thoughtful: But a Liar had need carry about him a good Memory.
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— Truth is Con-natural to our Principles: For, a Man forceth himself, when he departs from it.
— Truth is Connatural to our Principles: For, a Man forceth himself, when he departs from it.
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— Truth is the Foundation of all Order. All things will be in Confusion, if not order'd, united, and govern'd by Truth.
— Truth is the Foundation of all Order. All things will be in Confusion, if not ordered, united, and governed by Truth.
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For, Falshood puts every thing out of its place. — Truth is the Ground of Human Converse.
For, Falsehood puts every thing out of its place. — Truth is the Ground of Human Converse.
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No Man is sure of another, neither knows where to have him, if he abide not in the Truth.
No Man is sure of Another, neither knows where to have him, if he abide not in the Truth.
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— It is the Bond of Union. Where Men agree in the Truth, they are Friendly, meet, and harmonize one with another;
— It is the Bound of union. Where Men agree in the Truth, they Are Friendly, meet, and harmonise one with Another;
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and great Sympathy is between them:
and great sympathy is between them:
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But, out of the Ways of Truth, Men run counter, cross and contradict one another every-where.
But, out of the Ways of Truth, Men run counter, cross and contradict one Another everywhere.
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This we are to know, that God's Super-intendency over Human Affairs, aims at this; that Truth and Righteousness may obtain an universal Empire in the World.
This we Are to know, that God's Superintendency over Human Affairs, aims At this; that Truth and Righteousness may obtain an universal Empire in the World.
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And this is an Explication of that great Phrase, God's doing all for his own Glory.
And this is an Explication of that great Phrase, God's doing all for his own Glory.
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For, it is an unexplicable Form of Words, to say, That God doth all for himself particularly;
For, it is an unexplicable From of Words, to say, That God does all for himself particularly;
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as if God were a particular Agent, and sought his own particular Interest. But, * the Sense is, that God super-intends the World for this;
as if God were a particular Agent, and sought his own particular Interest. But, * the Sense is, that God superintends the World for this;
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That Truth, Righteousness and Goodness might take place every-where in the World. That Truth, Righteousness and goodness might take place everywhere in the World.
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And, for the Advancement of this, every Man in his Sphere of Activity, and within his Compass, ought to endeavour.
And, for the Advancement of this, every Man in his Sphere of Activity, and within his Compass, ought to endeavour.
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And this is, for us to do to the Glory of God. Whatsoever Things are Honest. So the Translation.
And this is, for us to do to the Glory of God. Whatsoever Things Are Honest. So the translation.
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But I rather keep to the Greek NONLATINALPHABET, Whatsoever things are VENERABLE: Which Word is put in the Margin.
But I rather keep to the Greek, Whatsoever things Are VENERABLE: Which Word is put in the Margin.
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Neither do I forsake the Word in the Text, without very good Reason, because the Word Honest doth not import the Emphasis of the Greek: And the very Notion of Honest you have afterwards;
Neither do I forsake the Word in the Text, without very good Reason, Because the Word Honest does not import the Emphasis of the Greek: And the very Notion of Honest you have afterwards;
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therefore you are not take it here. Now, the Greek imports whatsoever things are Honourable, Grave, Venerable, Seemly, Comely;
Therefore you Are not take it Here. Now, the Greek imports whatsoever things Are Honourable, Grave, Venerable, Seemly, Comely;
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Things that may raise the Esteem of the Person, and gain Reverence and Value to a Man.
Things that may raise the Esteem of the Person, and gain reverence and Valve to a Man.
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* In this Sense, there are Two Things requisite;
* In this Sense, there Are Two Things requisite;
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Grave Behaviour, and Composure of Spirit. — Light Carriage, and an ungovern'd Spirit, render any Man mean, vile, and contemptible.Grave Behaviour, and Composure of Spirit. — Light Carriage, and an ungoverned Spirit, render any Man mean, vile, and contemptible.
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A Man lays himself low in the Esteem of others, by Misbehaviour: And a Man lays himself open, by falling into Passion;
A Man lays himself low in the Esteem of Others, by Misbehaviour: And a Man lays himself open, by falling into Passion;
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or running out into immoderate Desires. Gallantly doth the Poet tell us, Remember to reverence thy self.
or running out into immoderate Desires. Gallantly does the Poet tell us, remember to Reverence thy self.
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There is much of God in every Man. If a Man do justly value himself, he will not do that that is base;
There is much of God in every Man. If a Man do justly valve himself, he will not do that that is base;
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though it be in the Dark; though no Body sees him.
though it be in the Dark; though no Body sees him.
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A Man ought not to abuse himself, or make himself mean, or low, since he bears the Image of God.
A Man ought not to abuse himself, or make himself mean, or low, since he bears the Image of God.
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But if a Man will neither regard God within, nor the Workmanship of God without, neither have Reverence for himself; he will have Cause to find that he hath been wanting to himself,
But if a Man will neither regard God within, nor the Workmanship of God without, neither have reverence for himself; he will have Cause to find that he hath been wanting to himself,
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when he falls under other Mens and his own Contempt. Sin and Wickedness doth equalize those that are therein engaged.
when he falls under other Men's and his own Contempt. since and Wickedness does equalise those that Are therein engaged.
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There is no Man, in the Sense of his Mind, or in his Judgment, hath a Value or Esteem for any one that is naught.
There is no Man, in the Sense of his Mind, or in his Judgement, hath a Valve or Esteem for any one that is nought.
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No Man reverenceth a wicked Man; no, not a wicked Man himself. He is low and base in Esteem: And there is no Remedy.
No Man reverenceth a wicked Man; no, not a wicked Man himself. He is low and base in Esteem: And there is no Remedy.
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But some * there are of so comely and grave Behaviour, that they awe Men by their Presence.
But Some * there Are of so comely and grave Behaviour, that they awe Men by their Presence.
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When the ungovern'd Multitude are in a Confusion, if there appear a Man of Reverence, Vertue,
When the ungoverned Multitude Are in a Confusion, if there appear a Man of reverence, Virtue,
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and Esteem, no sooner is he seen, but the rude Multitude is overaw'd, a Rout is brought into order.
and Esteem, no sooner is he seen, but the rude Multitude is overawed, a Rout is brought into order.
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Tum pietate gravem, ac meritis, si forte virum quem. Conspexere, silent.
Tum Piate Gravem, ac Meritis, si forte virum Whom. Conspexere, silent.
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— This Solomon hath observ'd, Prov. 20. 8. And this is the Advantage of this worthy and comely Behaviour.
— This Solomon hath observed, Curae 20. 8. And this is the Advantage of this worthy and comely Behaviour.
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On the other side, by Lightness of Carriage, Men pull upon themselves Contempt. It is in this Case, that some complain of Want of Love.
On the other side, by Lightness of Carriage, Men pull upon themselves Contempt. It is in this Case, that Some complain of Want of Love.
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Some are very sensible they are slighted, and not regarded as they should be. They complain, they are not loved: And no wonder;
some Are very sensible they Are slighted, and not regarded as they should be. They complain, they Are not loved: And no wonder;
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if they have nothing in them, that is Lovely.
if they have nothing in them, that is Lovely.
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There is that that is below the State, the Place, the Dignity of such or such a Person;
There is that that is below the State, the Place, the Dignity of such or such a Person;
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and if he doth it, is unbecoming him.
and if he does it, is unbecoming him.
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He that cannot justly estimate and value himself, that doth not know what is fit for one in his Circumstances, cannot maintain Esteem. Not that any one is too good for the necessary Occasions of Life.
He that cannot justly estimate and valve himself, that does not know what is fit for one in his circumstances, cannot maintain Esteem. Not that any one is too good for the necessary Occasions of Life.
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No, it was a gallant Man that said, Nothing that becomes a Man, or is worthy of a Man,
No, it was a gallant Man that said, Nothing that becomes a Man, or is worthy of a Man,
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but I can do, if call'd to it. Though a Man hath Authority and Command over others; though all Honour;but I can do, if called to it. Though a Man hath authority and Command over Others; though all Honour;
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though all Wealth, &c. yet, those things that are the most unhandsome, and the most inferior Performances of the the Life of Man, every Man must do for himself:
though all Wealth, etc. yet, those things that Are the most unhandsome, and the most inferior Performances of the the Life of Man, every Man must do for himself:
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As witness all Annoyances from Diseases; all sort of Evacuation; all Discharges of Nature: These are all to be perform'd by every Man, for himself.
As witness all Annoyances from Diseases; all sort of Evacuation; all Discharges of Nature: These Are all to be performed by every Man, for himself.
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Therefore no Reason for Haughtiness and Presumption.
Therefore no Reason for Haughtiness and Presumption.
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No Man doth a meaner Office for any Man in the World, than he doth for himself.
No Man does a meaner Office for any Man in the World, than he does for himself.
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Therefore we are not to be too coy, and think our selves too good for the necessary Occasions of Life.
Therefore we Are not to be too coy, and think our selves too good for the necessary Occasions of Life.
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Which consider'd, wou'd abate Pride and Conceit, and make us not to despise others, for their Meanness of Employment, and Lowness of Condition.
Which considered, would abate Pride and Conceit, and make us not to despise Others, for their Meanness of Employment, and Lowness of Condition.
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But in these Matters there is no universal Rule to be given:
But in these Matters there is no universal Rule to be given:
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But there will be a Variation, according to the Rules of Prudence, * with respect to the Variation of Circumstances, Change of Times, Difference of Places.
But there will be a Variation, according to the Rules of Prudence, * with respect to the Variation of circumstances, Change of Times, Difference of Places.
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And having thus declared to you the Notion; I proceed to special Directions.
And having thus declared to you the Notion; I proceed to special Directions.
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First, Therefore, I do suggest upon this Account, that Men lay aside all Affectation or Imitation. No two things are more ridiculous, nauseous, or fulsome. Every Man's Mode is natural:First, Therefore, I do suggest upon this Account, that Men lay aside all Affectation or Imitation. No two things Are more ridiculous, nauseous, or fulsome. Every Man's Mode is natural:
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And he will do best in that way: And it will best become him. It will better serve his turn, and be more acceptable to others.
And he will do best in that Way: And it will best become him. It will better serve his turn, and be more acceptable to Others.
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Every Man is pleased to see a Man do that that is natural to himself. But, Affectation and Imitation do discover that the Mind is empty, and the Person conceited.
Every Man is pleased to see a Man do that that is natural to himself. But, Affectation and Imitation do discover that the Mind is empty, and the Person conceited.
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He hath not within himself, whereby to direct and govern himself. Such a Man will be importune, self-assuming, and imposing upon others;
He hath not within himself, whereby to Direct and govern himself. Such a Man will be importune, self-assuming, and imposing upon Others;
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than which nothing is more rejected with disdain. Let there be no Moroseness, Rigidness, Censoriousness, Severity, or Stateliness in a Man's Carriage;
than which nothing is more rejected with disdain. Let there be no Moroseness, Rigidness, Censoriousness, Severity, or Stateliness in a Man's Carriage;
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but all Friendliness, Familiarity, Kindness, Harmony, and Compliance in Converse. Stateliness is an Eye-sore to every Body:
but all Friendliness, Familiarity, Kindness, Harmony, and Compliance in Converse. Stateliness is an Eyesore to every Body:
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he is look'd upon as burthensome who is of this Temper.
he is looked upon as burdensome who is of this Temper.
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For, take it for granted, that none but those that are base, none but those that will make themselves Slaves for Ends, will bear another's Scorn or Neglect:
For, take it for granted, that none but those that Are base, none but those that will make themselves Slaves for Ends, will bear another's Scorn or Neglect:
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And they do it but externally neither. I propose, in the next place, that Men wou'd not over-abound in Speech.
And they do it but externally neither. I propose, in the next place, that Men would not overabound in Speech.
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Be not over Talkative. Two things tend mightily to Men's reproach: Much talking, and much talking of a Man's self. For the former;Be not over Talkative. Two things tend mightily to Men's reproach: Much talking, and much talking of a Man's self. For the former;
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over much talking. The wise Man doth very much admonish us in this Particular. — He spends too fast, that talks too much: over much talking. The wise Man does very much admonish us in this Particular. — He spends too fast, that talks too much:
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He spends faster than he gets. For, the Notions of the Mind do not bubble so thick.
He spends faster than he gets. For, the Notions of the Mind do not bubble so thick.
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No Man is greatly valuable where he hath not consider'd: And no Man hath leisure to consider all things.
No Man is greatly valuable where he hath not considered: And no Man hath leisure to Consider all things.
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Men, therefore, where they have not consider'd, should rather be patient to hear, than forward to speak. — But then * for the other:
Men, Therefore, where they have not considered, should rather be patient to hear, than forward to speak. — But then * for the other:
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To talk much of a Man's self; this is hardly capable of an Apology. Let a Man free himself of this, of all things:To talk much of a Man's self; this is hardly capable of an Apology. Let a Man free himself of this, of all things:
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For it is very offensive and fulsome, and doth declare a Man to be very shallow,
For it is very offensive and fulsome, and does declare a Man to be very shallow,
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and empty, and not to have consider'd. He doth thereby arrogate, and assume to himself; and intimates others Poverty.
and empty, and not to have considered. He does thereby arrogate, and assume to himself; and intimates Others Poverty.
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By it, a Man's Discretion and Modesty are call'd in question.
By it, a Man's Discretion and Modesty Are called in question.
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St. Paul was put upon it, to speak of himself more than he chose to do:
Saint Paul was put upon it, to speak of himself more than he chosen to do:
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And when he speaks of things concerning himself, he puts in, ever and anon, I speak like a FOOL, 2 Cor. 11. 21. Howbeit, wherein soever any is bold I speak FOOLISHLY, I am bold also, Vers. 23. Are they Ministers of Christ, I speak as a FOOL, I am more:
And when he speaks of things Concerning himself, he puts in, ever and anon, I speak like a FOOL, 2 Cor. 11. 21. Howbeit, wherein soever any is bold I speak FOOLISHLY, I am bold also, Vers. 23. are they Ministers of christ, I speak as a FOOL, I am more:
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Intimating, that unless there be very great Cause, whosoever talks much of himself, he talks like a Fool.
Intimating, that unless there be very great Cause, whosoever talks much of himself, he talks like a Fool.
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Lastly, Above all Things, stand at a distance from, and avoid all Immorality and Turpitude. This God requires of us, and this is necessary to the Welfare of our Souls; and Fundamental to our Credit.Lastly, Above all Things, stand At a distance from, and avoid all Immorality and Turpitude. This God requires of us, and this is necessary to the Welfare of our Souls; and Fundamental to our Credit.
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For, no Man hath Credit enough to controul the Rule of Right. No Person hath Credit enough to countenance, cover, or palliate that that is Foul;
For, no Man hath Credit enough to control the Rule of Right. No Person hath Credit enough to countenance, cover, or palliate that that is Foul;
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to Patronize that that is Filthy, or Dishonest. Whosoever doth commit Sin, doth sink below his own Nature.
to Patronise that that is Filthy, or Dishonest. Whosoever does commit since, does sink below his own Nature.
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For, there is no natural Action that is so mean, as every sinful Action is. Whosoever therefore sins, doth that that is unworthy of himself, and below himself:
For, there is no natural Actium that is so mean, as every sinful Actium is. Whosoever Therefore Sins, does that that is unworthy of himself, and below himself:
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For, Sin is below any Man. If a Man sins, and transgresses the Rule of Right;
For, since is below any Man. If a Man Sins, and Transgresses the Rule of Right;
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nothing is more vile to himself, than himself. And he can charge more upon himself, than upon any other:
nothing is more vile to himself, than himself. And he can charge more upon himself, than upon any other:
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Because every Man is privy to his own Iniquity, to all the Thoughts of his own Minds, to all his own Irregularities and Misbehaviours.
Because every Man is privy to his own Iniquity, to all the Thoughts of his own Minds, to all his own Irregularities and Misbehaviours.
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— Reverence thy self: (A great Rule of old: ) But no Man can have a due Reverence for himself, that doth consent to Sin and Iniquity, (for,
— reverence thy self: (A great Rule of old:) But no Man can have a due reverence for himself, that does consent to since and Iniquity, (for,
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as there is no true SELF in Wickedness so no true Self-reverence: ) And if a Man hath no reverence for himself,
as there is no true SELF in Wickedness so no true Self-reverence:) And if a Man hath no Reverence for himself,
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and for his own Nature; so as to abuse it, and disorder it;
and for his own Nature; so as to abuse it, and disorder it;
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he hath no reverence for God. There is nothing in the World hath more of God in it, than Man hath.
he hath no Reverence for God. There is nothing in the World hath more of God in it, than Man hath.
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For, in respect of his Intelligence and Understanding, he represents the first intelligent Agent, the All-wise God:
For, in respect of his Intelligence and Understanding, he represents the First intelligent Agent, the Alwise God:
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* And this also in respect of his Priviledge of Liberty and Freedom, and in respect of Goodness of Disposition; which certainly doth run through the Nature of Man, till Man hath abused himself.
* And this also in respect of his Privilege of Liberty and Freedom, and in respect of goodness of Disposition; which Certainly does run through the Nature of Man, till Man hath abused himself.
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Therefore let a Man reverence himself. And Reverence to a Man's self is this;
Therefore let a Man Reverence himself. And reverence to a Man's self is this;
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that, though a Man be alone, tho' no Eyes see him; tho' he can carry it out,
that, though a Man be alone, though no Eyes see him; though he can carry it out,
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or defend it by Power; yet he will not do that that is base or dishonourable: Because he is made in the Image of God.
or defend it by Power; yet he will not do that that is base or dishonourable: Because he is made in the Image of God.
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And he that will not blush because of his own Vileness, out of the Sense of his own Nature, because he hath done that that is contrary to the Light of Reason and Conscience;
And he that will not blush Because of his own Vileness, out of the Sense of his own Nature, Because he hath done that that is contrary to the Light of Reason and Conscience;
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he will not blush out of Respect and Reverence to God.
he will not blush out of Respect and reverence to God.
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The Ingredients that are requisite and necessary to the Qualification of that Man, that would render himself valuable; are these: First;
The Ingredients that Are requisite and necessary to the Qualification of that Man, that would render himself valuable; Are these: First;
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A Constancy immoveable; so as always to be found the same. A Constancy immoveable; so as always to be found the same.
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A great many differ, one Day and another, more from themselves, than any two Men do.
A great many differ, one Day and Another, more from themselves, than any two Men do.
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Many Men do so little govern themselves, that those that are acquainted with them, do not know how Reason may take with them,
Many Men do so little govern themselves, that those that Are acquainted with them, do not know how Reason may take with them,
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if they be out of Temper.
if they be out of Temper.
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A Man shou'd take care to be always the same. I know there is some Difficulty in this, because of our Bodies.
A Man should take care to be always the same. I know there is Some Difficulty in this, Because of our Bodies.
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Every Man is sollicited by his Body: And our Bodies are over-ruled by the * very Temper and Variation of the Air:
Every Man is solicited by his Body: And our Bodies Are overruled by the * very Temper and Variation of the Air:
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And no Man can overcome his bodily Temper, but by great Wisdom. Yet, this is attainable.
And no Man can overcome his bodily Temper, but by great Wisdom. Yet, this is attainable.
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For, if Reason were (as it ought to be,) the settled Law of Life and Action; it wou'd be then easie.
For, if Reason were (as it ought to be,) the settled Law of Life and Actium; it would be then easy.
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For, Reason is regular, uniform, and always self-consistent. It is Humour that is various, and unconstant, and that drives a Man from himself.
For, Reason is regular, uniform, and always self-consistent. It is Humour that is various, and unconstant, and that drives a Man from himself.
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Secondly, A Patience invincible; so as never to be disturbed by things that are without us.
Secondly, A Patience invincible; so as never to be disturbed by things that Are without us.
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A Man doth not do himself right, if he do not live from within, but from without. For, what are the Things without a Man, in Comparison with his Self-enjoyment? which lies in the Serenity of his Mind, the Calmness and good Composure of his Spirit, the Peace and Quiet of his Conscience.
A Man does not doe himself right, if he do not live from within, but from without. For, what Are the Things without a Man, in Comparison with his Self-enjoyment? which lies in the Serenity of his Mind, the Calmness and good Composure of his Spirit, the Peace and Quiet of his Conscience.
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And this good Composure of our Spirit is attainable; if we be resolv'd, that neither the partial and incompetent Opinion and Sense of Bystanders, and uncapable Judges;
And this good Composure of our Spirit is attainable; if we be resolved, that neither the partial and incompetent Opinion and Sense of Bystanders, and uncapable Judges;
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nor the Change of Things which are mutable, and uncertain; nor the various Accidents of this uncertain World;
nor the Change of Things which Are mutable, and uncertain; nor the various Accidents of this uncertain World;
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that none of these drive a Man from himself. For, a Man is a little World to himself:
that none of these drive a Man from himself. For, a Man is a little World to himself:
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And may enjoy himself within. If things * there be right and streight; however disturbed they are without. Thirdly, A Composure of Mind and Evenness of Temper:
And may enjoy himself within. If things * there be right and straight; however disturbed they Are without. Thirdly, A Composure of Mind and Evenness of Temper:
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So as not to be sometimes up, sometimes down; sometimes high, sometimes low. This is to be one day, a Man; another day no Body:
So as not to be sometime up, sometime down; sometime high, sometime low. This is to be one day, a Man; Another day no Body:
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One while, more than himself; another while, less than any Body. Who would be so unlike himself? Certainly, every Man in his Reason will conclude, that this is unbecoming and unsatisfactory;
One while, more than himself; Another while, less than any Body. Who would be so unlike himself? Certainly, every Man in his Reason will conclude, that this is unbecoming and unsatisfactory;
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to be sometimes triumphant and full of Confidence; and other whiles, to be drown'd, * sunk, unactive, and deficient.
to be sometime triumphant and full of Confidence; and other while, to be drowned, * sunk, unactive, and deficient.
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Fourthly, Such a Gesture and Carriage as may no ways argue a Spirit either overeager or forward.
Fourthly, Such a Gesture and Carriage as may no ways argue a Spirit either overeager or forward.
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And, truly, if a Man consider, that there is a bitter-sweet in all the Things of this World, a Shortness and an Unsatisfactoriness in all our Enjoyments;
And, truly, if a Man Consider, that there is a bittersweet in all the Things of this World, a Shortness and an Unsatisfactoriness in all our Enjoyments;
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he will then find, that it is fit he shou'd maintain an Indifferency towards them; and an Independency upon them.
he will then find, that it is fit he should maintain an Indifferency towards them; and an Independency upon them.
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There is that in them, that doth abate the Content and Satisfaction that any Man can have in them.
There is that in them, that does abate the Content and Satisfaction that any Man can have in them.
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For they are limited and restrained good-Things. And therefore it is mainly requisite, for a Man of Reason and Religion, to retain an Indifferency towards them, and an Independency upon them.
For they Are limited and restrained good-Things. And Therefore it is mainly requisite, for a Man of Reason and Religion, to retain an Indifferency towards them, and an Independency upon them.
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— To express this, I will repeat a Character * of one in a former Age;
— To express this, I will repeat a Character * of one in a former Age;
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one of whom it was said, that he had, A Constancy immoveable:one of whom it was said, that he had, A Constancy immoveable:
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A Modesty so well behaving it self, an Evenness so marvellous, that he spoke not one Word higher than another,
A Modesty so well behaving it self, an Evenness so marvellous, that he spoke not one Word higher than Another,
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nor us'd any Gesture which might argue a Spirit over-eager, or forward. These Four Things I propose, as Things whereof this gallant Temper doth consist; as Principles of it; or, as Ingredients with it.
nor used any Gesture which might argue a Spirit overeager, or forward. These Four Things I propose, as Things whereof this gallant Temper does consist; as Principles of it; or, as Ingredients with it.
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— Now to recommend all that I have said, I shall show you several eminent Advantages which attend upon this I call Gravity, Sobriety, &c.
— Now to recommend all that I have said, I shall show you several eminent Advantages which attend upon this I call Gravity, Sobriety, etc.
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First, These prepare the Mind for Learning and Knowledge: For, nothing is to be fasten'd upon a light and airy Temper.
First, These prepare the Mind for Learning and Knowledge: For, nothing is to be fastened upon a Light and airy Temper.
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Without these, a Man will not be capable of Culture, Instruction, and Education. They are the true Companions of Wisdom.
Without these, a Man will not be capable of Culture, Instruction, and Education. They Are the true Sodales of Wisdom.
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Wisdom walks with such Attendants, in such an Equipage. These are the proper Retinues of Wisdom.
Wisdom walks with such Attendants, in such an Equipage. These Are the proper Retinues of Wisdom.
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None are truly wise, but those that are, competently at least, furnished with these. There is that which we call Wit; and that which we call Wisdom. Wit, in compare with Wisdom, is a Fit, a Flash, a Vapour of no Continuance.
None Are truly wise, but those that Are, competently At least, furnished with these. There is that which we call Wit; and that which we call Wisdom. Wit, in compare with Wisdom, is a Fit, a Flash, a Vapour of no Continuance.
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But Wisdom is conjoyn'd with Prudence and Discretion. They dispose the Mind to all Vertue.
But Wisdom is conjoined with Prudence and Discretion. They dispose the Mind to all Virtue.
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In this rich and fruitful SOIL (for such is a Mind thus qualified and govern'd, ) all the Seeds of universal Goodness, being sown, will grow apace.
In this rich and fruitful SOIL (for such is a Mind thus qualified and governed,) all the Seeds of universal goodness, being sown, will grow apace.
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For, Goodness is really Knowledge digested, concocted, entertain'd, submitted to, consented to. They procure, from others, Veneration an Esteem.
For, goodness is really Knowledge digested, concocted, entertained, submitted to, consented to. They procure, from Others, Veneration an Esteem.
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It hath been shew'd you, that Men render themselves despicable, Men are slighted and neglected, because they show their own Weakness, Emptiness, Vanity, and Folly.
It hath been showed you, that Men render themselves despicable, Men Are slighted and neglected, Because they show their own Weakness, Emptiness, Vanity, and Folly.
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They uphold Mens Superiority, Dignity, and Authority.They uphold Men's Superiority, Dignity, and authority.
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Whereas, Frothiness and Vanity of Spirit, Rudeness and Lightness of Behaviour, level Persons of * greatest Difference and Distinction.
Whereas, Frothiness and Vanity of Spirit, Rudeness and Lightness of Behaviour, level Persons of * greatest Difference and Distinction.
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They raise Mens Thoughts to the Consideration of Things that are excellent. They represent the Divine Majesty and Presence.They raise Men's Thoughts to the Consideration of Things that Are excellent. They represent the Divine Majesty and Presence.
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— Acquaintance with such Men as these, Men of Gravity, of Seriousness, and Sobriety, doth discharge us of that Levity, Rudeness,
— Acquaintance with such Men as these, Men of Gravity, of Seriousness, and Sobriety, does discharge us of that Levity, Rudeness,
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and Irreverence, that else is apt to follow us, and accompany us in our Approaches and Addresses unto God.
and Irreverence, that Else is apt to follow us, and accompany us in our Approaches and Addresses unto God.
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For, he that doth use to play the Fool, will be a Fool in every Company.
For, he that does use to play the Fool, will be a Fool in every Company.
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And they who, by Disposition and Tempet, and by long Custom and Practice, have brought themselves into a Habit of Vanity and Lightness, they are in a great Aversation and Indisposition to Gravity and Seriousness, at all times, and in every Presence.
And they who, by Disposition and Tempet, and by long Custom and Practice, have brought themselves into a Habit of Vanity and Lightness, they Are in a great Aversation and Indisposition to Gravity and Seriousness, At all times, and in every Presence.
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So that even the Sense of * the Divine Majesty of Heaven and Earth, and the Consideration of his Greatness, awes them not;
So that even the Sense of * the Divine Majesty of Heaven and Earth, and the Consideration of his Greatness, awes them not;
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neither can prevail with them, to discharge their Minds of their habitual Rudeness and Levity.
neither can prevail with them, to discharge their Minds of their habitual Rudeness and Levity.
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These are the Considerations whereby this Moral Perfection of Staidness of Mind, Soberness of Spirit, Gravity, Seemlyness of Behaviour, good Carriage, These Are the Considerations whereby this Moral Perfection of Staidness of Mind, Soberness of Spirit, Gravity, Seemlyness of Behaviour, good Carriage,
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and Self-government stands recommended unto you. Whatsoever Things are JUST.and Self-government Stands recommended unto you. Whatsoever Things Are JUST.
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NONLATINALPHABET. Our English Translation is a little too short for the Greek. The Words, in the Greek, do comprehend Two Things, that in our English Language we call Just, and Equal. Justice and Equity, I know, oft-times are indifferently used for the self-same thing:
. Our English translation is a little too short for the Greek. The Words, in the Greek, do comprehend Two Things, that in our English Language we call Just, and Equal. justice and Equity, I know, ofttimes Are indifferently used for the selfsame thing:
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But, if we speak strictly, and exactly, then they are to be distinguish'd.
But, if we speak strictly, and exactly, then they Are to be distinguished.
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For, whatsoever either Reason or Law will admit, that may pass for Just. But Equity will take all Things into Consideration, that do accompany the Case:
For, whatsoever either Reason or Law will admit, that may pass for Just. But Equity will take all Things into Consideration, that do accompany the Case:
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And, if the Case require, Equity will abate of what, strict Right will afford. Therefore, that that we call Equity, is to moderate strict Right.
And, if the Case require, Equity will abate of what, strict Right will afford. Therefore, that that we call Equity, is to moderate strict Right.
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And, indeed, strict Right may be down-right Injury and Wrong. Strict Right is not to be stood upon by Persons of Reason and Conscience, where Equity calls for another Thing.
And, indeed, strict Right may be downright Injury and Wrong. Strict Right is not to be stood upon by Persons of Reason and Conscience, where Equity calls for Another Thing.
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For, when we our selves consider what we owe to God, how much we are beholden to him,
For, when we our selves Consider what we owe to God, how much we Are beholden to him,
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and how much we depend upon his Grace;
and how much we depend upon his Grace;
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and when we think, upon our selves as Christians, as reliev'd by Christ, and what we are thereby enjoin'd by our Saviour towards our Brethren;
and when we think, upon our selves as Christians, as relieved by christ, and what we Are thereby enjoined by our Saviour towards our Brothers;
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we shall find it necessary to abate of that that we call our due. It is this, that the Apostle chargeth upon us in the Fifth Verse of this Chapter:
we shall find it necessary to abate of that that we call our endue. It is this, that the Apostle charges upon us in the Fifth Verse of this Chapter:
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Where, the Word that is translated Moderation, (Let your Moderation be known to all Men) is, let your Equity, your Candour, your Ingenuity, your fair Dealing, your giving Allowance to all Things considerable in a Case; let this be known.
Where, the Word that is translated Moderation, (Let your Moderation be known to all Men) is, let your Equity, your Candour, your Ingenuity, your fair Dealing, your giving Allowance to all Things considerable in a Case; let this be known.
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And I am sure, if we do not thus use this Fairness and Candour; but stand upon strict Right, and upon the utmost Terms that possible we may demand;
And I am sure, if we do not thus use this Fairness and Candour; but stand upon strict Right, and upon the utmost Terms that possible we may demand;
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we do not only part with the Nobleness and Ingenuity of a Gospel-Spirit: But we take a Course, that a cancell'd Obligation may return upon us. JUST is determined Two Ways:
we do not only part with the Nobleness and Ingenuity of a Gospel-spirit: But we take a Course, that a canceled Obligation may return upon us. JUST is determined Two Ways:
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Either by the Proportion of Things one to another; or by positive Constitution of Persons who have Right and Power.
Either by the Proportion of Things one to Another; or by positive Constitution of Persons who have Right and Power.
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First, Just or Right is determined by the Proportion of Things one to another:
First, Just or Right is determined by the Proportion of Things one to Another:
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Not by particular Fancy or Arbitrary Will: But by the Nature and Reason of the Things.
Not by particular Fancy or Arbitrary Will: But by the Nature and Reason of the Things.
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— These Things that are determined by their Relation each to other, are what we call the great Rights of the World, that govern above and below, and are never to be controul'd, never to yield, or give place.
— These Things that Are determined by their Relation each to other, Are what we call the great Rights of the World, that govern above and below, and Are never to be controlled, never to yield, or give place.
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For, they are a Law with God; and according to the Nature of God. They are as unchangeable, and as unalterable as God himself.
For, they Are a Law with God; and according to the Nature of God. They Are as unchangeable, and as unalterable as God himself.
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Secondly, Right is determin'd by positive Constitution: And that is in Two Cases:
Secondly, Right is determined by positive Constitution: And that is in Two Cases:
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By the Right of Property; and by the Right of Authority. — By the Right of Property, every Man may do with his own, as he will:
By the Right of Property; and by the Right of authority. — By the Right of Property, every Man may do with his own, as he will:
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He may keep it, or dispose of it, as himself pleases.
He may keep it, or dispose of it, as himself Pleases.
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— By the Right of Authority, he that hath Power, makes Laws, as he finds Cause;
— By the Right of authority, he that hath Power, makes Laws, as he finds Cause;
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and so he doth determine Right: And a Man is wanting to his Duty, that doth not observe those Laws:
and so he does determine Right: And a Man is wanting to his Duty, that does not observe those Laws:
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For it is to be supposed, that the Law of the Place is not the Institution of a particular Will,
For it is to be supposed, that the Law of the Place is not the Institution of a particular Will,
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but that it is in Conjunction with Right, and agreeable with universal Reason. So, according to Law, in this Case, is according to Right. Now, for EQUAL;
but that it is in Conjunction with Right, and agreeable with universal Reason. So, according to Law, in this Case, is according to Right. Now, for EQUAL;
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That is determined to be Equal, which gives Allowance where the Case doth require; and where Abatement is made, upon reasonable Consideration.That is determined to be Equal, which gives Allowance where the Case does require; and where Abatement is made, upon reasonable Consideration.
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But, then, there is that that is beyond all this, that that we call Mercifulness, Graciousness, Compassion, Benignity, when a Person out of his own good Nature, or in a Resentment of God's Goodness unto him,
But, then, there is that that is beyond all this, that that we call Mercifulness, Graciousness, Compassion, Benignity, when a Person out of his own good Nature, or in a Resentment of God's goodness unto him,
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or in the Consideration of the Fallibility and Frailty of Human Nature, will do more than reasonably can be demanded or expected.
or in the Consideration of the Fallibility and Frailty of Human Nature, will do more than reasonably can be demanded or expected.
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There are such Men in the World; tho the World hath been blest but with few of them.
There Are such Men in the World; though the World hath been blessed but with few of them.
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I am sure God deals thus with Men; though Men, with Men, deal thus but seldom.
I am sure God deals thus with Men; though Men, with Men, deal thus but seldom.
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If a Man will observe the Rule of Equity; he must take the Case into Consideration,
If a Man will observe the Rule of Equity; he must take the Case into Consideration,
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and cloath it with all Circumstances that belong to it;
and cloth it with all circumstances that belong to it;
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and give all Allowance to the Person concern'd, for sudden Surprizal, for invincible Ignorance, for contracted Necessity, for unavoidable Accident:
and give all Allowance to the Person concerned, for sudden Surprisal, for invincible Ignorance, for contracted Necessity, for unavoidable Accident:
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For, something which might befal him that he cou'd not foresee. And, if you will extend your Goodness to the utmost;For, something which might befall him that he could not foresee. And, if you will extend your goodness to the utmost;
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give something to the Frailty of Human Nature, where there is no other Consideration. Nothing * is deeper imprinted in Human Nature, than Righteousness, Fairness, Benevolence.
give something to the Frailty of Human Nature, where there is no other Consideration. Nothing * is Deeper imprinted in Human Nature, than Righteousness, Fairness, Benevolence.
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And, that Universal Benevolence, which God by his own Righthand did sow in the Nature of Man;
And, that Universal Benevolence, which God by his own Right hand did sow in the Nature of Man;
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and did plant, when he made Man upon Earth;
and did plant, when he made Man upon Earth;
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that Universal Benevolence which spirits the Intelectual World, doth require of each Man towards another, Faith, and Truth. Now, in Resemblance thereof,that Universal Benevolence which spirits the Intellectual World, does require of each Man towards Another, Faith, and Truth. Now, in Resemblance thereof,
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and in Participation of this Universal Benevolence which is in the Superior World (the Intelectual World of Soul and Spirit) you have the Resemblance of this, in the inferior World (viz.) the Suitableness and Fitness that is in one thing to accommodate another:
and in Participation of this Universal Benevolence which is in the Superior World (the Intellectual World of Soul and Spirit) you have the Resemblance of this, in the inferior World (viz.) the Suitableness and Fitness that is in one thing to accommodate Another:
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As you see the whole Creation of God is mutually beneficial. There is nothing that is in being,
As you see the Whole Creation of God is mutually beneficial. There is nothing that is in being,
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tho' devoid of the Perfection of Reason and Understanding, but hath, as it Dowry, a Disposition and Fitness to accommodate the Universe to some necessary Use and Purpose.
though devoid of the Perfection of Reason and Understanding, but hath, as it Dowry, a Disposition and Fitness to accommodate the Universe to Some necessary Use and Purpose.
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And, this likewise is agreeable to the Light of Nature.
And, this likewise is agreeable to the Light of Nature.
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There has not been any Noble or Generous amongst the Heathen, but they have deeply charged themselves in this Particular.
There has not been any Noble or Generous among the Heathen, but they have deeply charged themselves in this Particular.
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To instance, Regulus, a Famous Roman, being in the Wars, taken Prisoner; he had his Liberty given him upon his Parole, to seek an Exchange. He goes Home; he cannot effect it:
To instance, Regulus, a Famous Roman, being in the Wars, taken Prisoner; he had his Liberty given him upon his Parole, to seek an Exchange. He Goes Home; he cannot Effect it:
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And, tho' it cost him his Life, he wou'd return.
And, though it cost him his Life, he would return.
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The Justice of Aristides is so eminent, that his Name is convertible with Justice. He wou'd not consent to an Act of Treachery, to save his Life, to save his Nation.
The justice of Aristides is so eminent, that his Name is convertible with justice. He would not consent to an Act of Treachery, to save his Life, to save his nation.
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This a good Author says of him;
This a good Author Says of him;
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When he sate in Council, and was in the Exercise of Authority and Government, he wou'd do nothing in Consideration of,
When he sat in Council, and was in the Exercise of authority and Government, he would do nothing in Consideration of,
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or with Respect to his private Advantage. Also, the Barbarians (as they were call'd) in Scythia: This was a Religion amongst them.
or with Respect to his private Advantage. Also, the Barbarians (as they were called) in Scythia: This was a Religion among them.
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They were call'd Barbarians, because they had no Culture: But they were famous for Moderation, and the Love of Justice. To conclude.
They were called Barbarians, Because they had no Culture: But they were famous for Moderation, and the Love of justice. To conclude.
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Since Equity and Fairness have such a Foundation in Human Nature; since so much, in Reason; since so much may be alledged against the contrary;
Since Equity and Fairness have such a Foundation in Human Nature; since so much, in Reason; since so much may be alleged against the contrary;
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since we our selves meet with such Usage from God, particularly; and, since the Terms of the Gospel are such as they are;
since we our selves meet with such Usage from God, particularly; and, since the Terms of the Gospel Are such as they Are;
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* Let us take up this Resolution, That it shall be the better for every one, with whom we shall have to do in the World.
* Let us take up this Resolution, That it shall be the better for every one, with whom we shall have to do in the World.
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Whatsoever Things are PURE, Holy, Sincere, Uncorrupt, Unmixt, Immaculate, Clear, Sacred.
Whatsoever Things Are PURE, Holy, Sincere, Uncorrupt, Unmix, Immaculate, Clear, Sacred.
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I find in Scripture, Six several Things comprehended under the Notion of Purity. — First, by Purity,
I find in Scripture, Six several Things comprehended under the Notion of Purity. — First, by Purity,
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and Holiness, is only intended the bare, simple Lawfulness of Things: And it doth only declare, in the Thing it self, Indifferency.
and Holiness, is only intended the bore, simple Lawfulness of Things: And it does only declare, in the Thing it self, Indifferency.
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— Sometimes it is taken for Uprightness, Innocency, Integrity, and Harmlessness. — Sometimes, for Sincerity, True Intention, Honest Meaning, and Simplicity of Heart; — Sometime it is taken for Uprightness, Innocency, Integrity, and Harmlessness. — Sometime, for Sincerity, True Intention, Honest Meaning, and Simplicity of Heart;
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in Opposition to Hypocrisie, Cozenage, Dissimulation. — Sometimes, it denotes Separation from Iniquity and Moral Filthiness.
in Opposition to Hypocrisy, Cozenage, Dissimulation. — Sometime, it denotes Separation from Iniquity and Moral Filthiness.
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— Sometimes it denotes, a distinct Use. When a Thing is set apart from a common and ordinary Use; — Sometime it denotes, a distinct Use. When a Thing is Set apart from a Common and ordinary Use;
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then, it is said to be Holy. So, in the Time of the Mosaical Dispensation; there were Persons, Places, Sacrifices, Offerings Holy; that is;
then, it is said to be Holy. So, in the Time of the Mosaical Dispensation; there were Persons, Places, Sacrifices, Offerings Holy; that is;
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they were separate from common Use, and had a Peculiarity God-ward. Israel was holy unto the Lord. — And, Lastly;
they were separate from Common Use, and had a Peculiarity Godward. Israel was holy unto the Lord. — And, Lastly;
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This is particularly and remarkably attributed to that peculiar Vertue of Chastity: And this is call'd Purity; and the contrary Impurity.
This is particularly and remarkably attributed to that peculiar Virtue of Chastity: And this is called Purity; and the contrary Impurity.
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I shall, now, give you an Account of the great Distinction of Holiness: REAL Holiness; and RELATIVE.
I shall, now, give you an Account of the great Distinction of Holiness: REAL Holiness; and RELATIVE.
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The Subjects of REAL Holiness are, Agents indued with Understanding and Liberty.
The Subject's of REAL Holiness Are, Agents endued with Understanding and Liberty.
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They, and They only, can be the Subjects of Real Holiness. Of such Agents there are but Three sorts in the whole World, to wit, God himself;They, and They only, can be the Subject's of Real Holiness. Of such Agents there Are but Three sorts in the Whole World, to wit, God himself;
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Angels; and the Spirits of Men. — Holiness, being attributed to God, doth denote God's Peerless Majesty, together with infinite Power and Wisdom,Angels; and the Spirits of Men. — Holiness, being attributed to God, does denote God's Peerless Majesty, together with infinite Power and Wisdom,
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as it is in Conjunction with Righteousness and Goodness. For, if you cou'd divide Almightiness, from Goodness;
as it is in Conjunction with Righteousness and goodness. For, if you could divide Almightiness, from goodness;
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you would destroy Holiness: For, the other are Perfections, only as they are in Conjunction with Goodness. There is no true Excellence,
you would destroy Holiness: For, the other Are Perfections, only as they Are in Conjunction with goodness. There is no true Excellence,
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if Goodness be not in Conjunction with it.
if goodness be not in Conjunction with it.
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This is Holiness in God. — Now, Holiness in Angels and Men doth import their Deiformity, that is, their Conformity to God, according to their Capacity;
This is Holiness in God. — Now, Holiness in Angels and Men does import their Deiformity, that is, their Conformity to God, according to their Capacity;
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their being in their Measure, Degree, and Proportion, what God is, in his Height, Excellence, and Fulness.their being in their Measure, Degree, and Proportion, what God is, in his Height, Excellence, and Fullness.
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And by this Holiness, we bear the Image of God.
And by this Holiness, we bear the Image of God.
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Now, for RELATIVE Holiness; That lies in a Separation, a Distinction, or an appropriated Use. For, Relative Holiness doth not, at all, alter the Nature and Quality of Things;
Now, for RELATIVE Holiness; That lies in a Separation, a Distinction, or an appropriated Use. For, Relative Holiness does not, At all, altar the Nature and Quality of Things;
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but of the Relation, and Use. Whereas, Real Holiness mends the Subject, and puts it into a sound Constitution.
but of the Relation, and Use. Whereas, Real Holiness mends the Subject, and puts it into a found Constitution.
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It gives an inward Tincture and Colour to the Mind.
It gives an inward Tincture and Colour to the Mind.
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It gives a right Temper, Complexion, and Constitution to the Soul. Things that are altogether uncapable of Real Holiness, may be relatively Holy: But, only Persons indued with Understanding and Reason,
It gives a right Temper, Complexion, and Constitution to the Soul. Things that Are altogether uncapable of Real Holiness, may be relatively Holy: But, only Persons endued with Understanding and Reason,
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and priviledged with Liberty and Freedom; these only, can be the Subjects of Real Holiness. — To tell you, in short;
and privileged with Liberty and Freedom; these only, can be the Subject's of Real Holiness. — To tell you, in short;
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that that we call Grace or Vertue, (for, to m•, they are all one) Goodness, and Righteousness, these are that that we call Real Holiness. They sanctifie the Subject, by their Presence:that that we call Grace or Virtue, (for, to m•, they Are all one) goodness, and Righteousness, these Are that that we call Real Holiness. They sanctify the Subject, by their Presence:
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And wheresoever they are, the Person is made good. On the other side;
And wheresoever they Are, the Person is made good. On the other side;
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Vice, and Sin, which are, in themselves, impure and unholy Things, these do defile the Soul, where-ever they are.
Vice, and since, which Are, in themselves, impure and unholy Things, these do defile the Soul, wherever they Are.
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Now, Things that are relatively Holy, are, either by God's own Institution, or Assuming; or by Man's voluntary Dedication.
Now, Things that Are relatively Holy, Are, either by God's own Institution, or Assuming; or by Man's voluntary Dedication.
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But, Real holy Things, are, by an intrinsick and inward Rectitude and Goodness. Relative Holiness doth not depend upon the Quality of the Thing;
But, Real holy Things, Are, by an intrinsic and inward Rectitude and goodness. Relative Holiness does not depend upon the Quality of the Thing;
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but upon some Arbitrary Act of him that hath Power. It wholly depends upon the Will and Pleasure of the Agent:
but upon Some Arbitrary Act of him that hath Power. It wholly depends upon the Will and Pleasure of the Agent:
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And, so, is mutable, and of a dispensible Nature, and at the Pleasure of the Superior.
And, so, is mutable, and of a dispensible Nature, and At the Pleasure of the Superior.
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For, God may assume into Relation to himself, either Persons, or Things. — God may assume a Thing to signifie something from him;
For, God may assume into Relation to himself, either Persons, or Things. — God may assume a Thing to signify something from him;
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it may be God's Instrument, and afterwards he may lay it aside; and make it common again:
it may be God's Instrument, and afterwards he may lay it aside; and make it Common again:
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And Things relatively Holy have been abated and omitted (* even where the Things have been under the Command of God; and of his Institution,) and have return'd to their ordinary Use again. As for instance.
And Things relatively Holy have been abated and omitted (* even where the Things have been under the Command of God; and of his Institution,) and have returned to their ordinary Use again. As for instance.
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— The brazen Serpent in the Wilderness: It was God's Instrument; and, by God's Appointment, Holy:
— The brazen Serpent in the Wilderness: It was God's Instrument; and, by God's Appointment, Holy:
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And it was good for the People, for a time, and of great Use:
And it was good for the People, for a time, and of great Use:
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After a while, it is deserted of God, and returns to be common, as it was before. It was Brass before;
After a while, it is deserted of God, and returns to be Common, as it was before. It was Brass before;
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and it was a Piece of Brass again. Therefore, those Things that are relatively Holy; that is;
and it was a Piece of Brass again. Therefore, those Things that Are relatively Holy; that is;
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separate from common and ordinary use; their Holiness may be taken off; and they return to their ordinary and common use again.separate from Common and ordinary use; their Holiness may be taken off; and they return to their ordinary and Common use again.
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But real Holiness of Persons, their Principles, and their Actions; that can never be released; is never to be dispensed with;
But real Holiness of Persons, their Principles, and their Actions; that can never be released; is never to be dispensed with;
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in no Case, to be avoided or discharged: Never any Abatement or Relaxation, never any Failure to be in this.
in no Case, to be avoided or discharged: Never any Abatement or Relaxation, never any Failure to be in this.
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Another Instance, In Circumcision, that great Ceremony among the Jews. It was a holy Rite, because it was appointed of God, and had its Use and Signification.
another Instance, In Circumcision, that great Ceremony among the jews. It was a holy Rite, Because it was appointed of God, and had its Use and Signification.
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Yet, it slept for Forty Years together; while the Children of Israel were in the Wilderness.
Yet, it slept for Forty years together; while the Children of Israel were in the Wilderness.
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It was suspended out of Respect of the Conveniency of their Travel.
It was suspended out of Respect of the Conveniency of their Travel.
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For, this had no internal Holiness, neither did it make the Persons Pure: Only it did make the Persons separate for God. For, this had no internal Holiness, neither did it make the Persons Pure: Only it did make the Persons separate for God.
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Another Instance, The Shew-bread was Holy: And it was not allowed to the Use of any but to the Priests:
another Instance, The Shewbread was Holy: And it was not allowed to the Use of any but to the Priests:
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Yet, it is said David and his Men, when in Necessity, made bold with the Shew-bread: And our Saviour justifies it.
Yet, it is said David and his Men, when in Necessity, made bold with the Shewbread: And our Saviour Justifies it.
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Our Saviour gives another Instance, Mat. 12. 5. Have ye not read in the Law, Our Saviour gives Another Instance, Mathew 12. 5. Have you not read in the Law,
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how that on the Sabbath-day the Priests in the Temple profane the Sabbath, and are blameless?
how that on the Sabbath-day the Priests in the Temple profane the Sabbath, and Are blameless?
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The Nation of the Jews they were a holy Nation, and a particular People. They were appropriate unto God:The nation of the jews they were a holy nation, and a particular People. They were Appropriate unto God:
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But they are now in an absolute Parity as to God, and as to eternal Life.
But they Are now in an absolute Parity as to God, and as to Eternal Life.
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And now all Nations are holy as they. And Peter is taught this, by a Revelation from Heaven.
And now all nations Are holy as they. And Peter is taught this, by a Revelation from Heaven.
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He was in the Narrowness of Spirit: He wou'd have nothing to do with the Gentiles: But he is reproved;
He was in the Narrowness of Spirit: He would have nothing to do with the Gentiles: But he is reproved;
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and, when he comes to understand the Vision, he is made to break out into the best Words that ever Man spake (a place of Scripture fit to be written with Letters of Gold:) And thus he expresseth himself:
and, when he comes to understand the Vision, he is made to break out into the best Words that ever Man spoke (a place of Scripture fit to be written with Letters of Gold:) And thus he Expresses himself:
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Of a Truth, I perceive that GOD is no Respector of Persons: But, in every Nation, he that feareth God and worketh Righteousness, is accepted of him. Such a Person is holy: Of a Truth, I perceive that GOD is no Respector of Persons: But, in every nation, he that fears God and works Righteousness, is accepted of him. Such a Person is holy:
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And none but such a Person is holy; neither by pretended Descent from Abraham; nor by any other Circumstance whatsoever.
And none but such a Person is holy; neither by pretended Descent from Abraham; nor by any other Circumstance whatsoever.
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Our Saviour hath expresly told us, Mat. 15. 11. Not that which goeth into the Mouth defileth the Man:
Our Saviour hath expressly told us, Mathew 15. 11. Not that which Goes into the Mouth Defileth the Man:
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But that which cometh out of the Mouth: But that which comes out of the Mouth:
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(All Immorality:) For, out of the Heart proceedeth evil Thoughts, Murder, Adultery, Fornications, Thefts, &c. And these are the Things which defile the Man. Further:
(All Immorality:) For, out of the Heart Proceedeth evil Thoughts, Murder, Adultery, Fornications, Thefts, etc. And these Are the Things which defile the Man. Further:
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The Priestly Office, so far as it was Typical, ceased. It gave way to the everlasting Gospel;The Priestly Office, so Far as it was Typical, ceased. It gave Way to the everlasting Gospel;
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when the true High Priest the Lord Jesus appeared. We have indeed, now, rational Instruments, that are Workers with God; Helpers of Mens Faith;
when the true High Priest the Lord jesus appeared. We have indeed, now, rational Instruments, that Are Workers with God; Helpers of Men's Faith;
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Preachers of Righteousness, to edifie the Church; to admonish Men; to help Mens Understandings, to help Mens Memories; to satisfie disturbed Minds;
Preachers of Righteousness, to edify the Church; to admonish Men; to help Men's Understandings, to help Men's Memories; to satisfy disturbed Minds;
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to help Men to compare Scripture with Scripture; to administer Ordinances, &c. And by these is the Faith of Men greatly advantaged.
to help Men to compare Scripture with Scripture; to administer Ordinances, etc. And by these is the Faith of Men greatly advantaged.
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Now these Persons because of their Employment, Office, State, Function, are in order to God, and belonging to him;
Now these Persons Because of their Employment, Office, State, Function, Are in order to God, and belonging to him;
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and may be said to be Holy, with this relative Holiness: For, we have Things that are also relatively holy, now, in the Christian Church;
and may be said to be Holy, with this relative Holiness: For, we have Things that Are also relatively holy, now, in the Christian Church;
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as this Ministerial Office, the Lord's Day, the Sacramental Elements; these are holy because of their Ends: For, these are set apart for Purposes Supernatural;
as this Ministerial Office, the Lord's Day, the Sacramental Elements; these Are holy Because of their Ends: For, these Are Set apart for Purposes Supernatural;
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and therefore are not for common use.
and Therefore Are not for Common use.
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These are several Instances that shew, that Things that are relatively Holy have been dispensed with, abated,These Are several Instances that show, that Things that Are relatively Holy have been dispensed with, abated,
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and omited, in the Times of the greatest Severity: But real Holiness never.
and omitted, in the Times of the greatest Severity: But real Holiness never.
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Wherefore, Things relatively Holy have never been equalized with Things really Holy; but have always been in order to real Holiness;
Wherefore, Things relatively Holy have never been equalized with Things really Holy; but have always been in order to real Holiness;
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and were intended as subservient to it, and for its Security: And, in Competition, have been undervalued.
and were intended as subservient to it, and for its Security: And, in Competition, have been undervalved.
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Now, OUR Holiness is our Imitation and Resemblance of God: And consists of Three Things. First, Our Straitness, Uprightness, Rectitude, IN OUR SELVES; Now, OUR Holiness is our Imitation and Resemblance of God: And consists of Three Things. First, Our Straitness, Uprightness, Rectitude, IN OUR SELVES;
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in Respect of our Temper, Make, Constitution, and Principles, of which we do consist. Secondly, Our Rectitude and Uprightness towards GOD; who is our principal Object:
in Respect of our Temper, Make, Constitution, and Principles, of which we do consist. Secondly, Our Rectitude and Uprightness towards GOD; who is our principal Object:
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By whom we were; to whom we tend: Who stands in all Places, and fills all Relations to us:
By whom we were; to whom we tend: Who Stands in all Places, and fills all Relations to us:
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The Object of all Adoration, and Worship. He is to us Original; and ought to be Final; the Center of our Souls;
The Object of all Adoration, and Worship. He is to us Original; and ought to be Final; the Centre of our Souls;
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and the only Object, in the Enjoyment of whom we are happy. Thirdly, It is our Rectitude and Uprightness, IN RESPECT OF OUR FELLOW CREATURES. * As to the First.
and the only Object, in the Enjoyment of whom we Are happy. Thirdly, It is our Rectitude and Uprightness, IN RESPECT OF OUR FELLOW CREATURES. * As to the First.
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Man, as an intelligent an voluntary Agent, indued with Reason and Understanding, and priviledged with Liberty and Freedom;Man, as an intelligent an voluntary Agent, endued with Reason and Understanding, and privileged with Liberty and Freedom;
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having Dominion and Government over Body, and Bodily Sense; and having the Rule and Government of his own Spirit;
having Dominion and Government over Body, and Bodily Sense; and having the Rule and Government of his own Spirit;
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* It is requisite that his better Part be Predominant over his Inferior, to wit, that his Intelectual Nature do govern his inferior and sensitive Powers and Faculties.
* It is requisite that his better Part be Predominant over his Inferior, to wit, that his Intellectual Nature do govern his inferior and sensitive Powers and Faculties.
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Therefore, that a Man may be right and strait in himself; it is requisite, that he do maintain an Order of his Powers and Faculties;
Therefore, that a Man may be right and strait in himself; it is requisite, that he do maintain an Order of his Powers and Faculties;
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and that there be a Subordination and Dependance of all inferior Faculties in him, to those which are superior, and which ought to govern.
and that there be a Subordination and Dependence of all inferior Faculties in him, to those which Are superior, and which ought to govern.
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And this belongs to our Rectitude and Uprightness in our selves.
And this belongs to our Rectitude and Uprightness in our selves.
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It is Obliquity, and Unholiness, when the Powers and Faculties of Mens Souls are in Confusion,
It is Obliquity, and Unholiness, when the Powers and Faculties of Men's Souls Are in Confusion,
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and in mutual Opposition and Contestation:
and in mutual Opposition and Contestation:
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When it is with a Man, as it is said in the Tragedy; By my Reason and Understanding, by my Superior Powers and Faculties, I judge and discern, that this is best and convenientest:
When it is with a Man, as it is said in the Tragedy; By my Reason and Understanding, by my Superior Powers and Faculties, I judge and discern, that this is best and convenientest:
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But, my inferior Faculties draw me from it.
But, my inferior Faculties draw me from it.
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— This is an unholy and impure State, when THAT that is by God's Order and Institution, — This is an unholy and impure State, when THAT that is by God's Order and Institution,
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and the original Appointment of Nature, the Governour in Man, and that should, and ought to govern,
and the original Appointment of Nature, the Governor in Man, and that should, and ought to govern,
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when that is dethroned, and put out of Possession; and the inferior Faculties have usurp'd Authority:
when that is dethroned, and put out of Possession; and the inferior Faculties have usurped authority:
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And all Things are in Hurly-burly and Confusion. Impotent Passions have the Rule: And Man's REASON is disturbed.
And all Things Are in Hurly-burly and Confusion. Impotent Passion have the Rule: And Man's REASON is disturbed.
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— Rectitude and Uprightness are the Health and Purity of a Man's Soul. A Man is, then, right and strait: He is whole within himself;
— Rectitude and Uprightness Are the Health and Purity of a Man's Soul. A Man is, then, right and strait: He is Whole within himself;
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and all Things are as they shou'd be. There should never be any transporting Imaginations; no Discomposure of Mind:
and all Things Are as they should be. There should never be any transporting Imaginations; no Discomposure of Mind:
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For, that is a Failure in the Government of a Man's Spirit. There ought to be no Eagerness, or Inordinacy, towards the Things of this World.
For, that is a Failure in the Government of a Man's Spirit. There ought to be no Eagerness, or Inordinacy, towards the Things of this World.
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We should not be born down towards Objects of Sense. There ought to be Serenity and Calmness and clear Apprehensions, fair Weather within;
We should not be born down towards Objects of Sense. There ought to be Serenity and Calmness and clear Apprehensions, fair Weather within;
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that that the noble Platonist calls Steadiness of Mind and Understanding, an Intelectual Calmness: A just Balance;
that that the noble Platonist calls Steadiness of Mind and Understanding, an Intellectual Calmness: A just Balance;
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an equal Poise of a Man's Mind: No Perplexity of Soul; no Confusion; no Provocation; no Disturbance; no Perturbation.
an equal Poise of a Man's Mind: No Perplexity of Soul; no Confusion; no Provocation; no Disturbance; no Perturbation.
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A Man shou'd not be born off from himself, or put out of himself, because Things without him are ungovern'd and disorder'd:
A Man should not be born off from himself, or put out of himself, Because Things without him Are ungoverned and disordered:
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For, these * Disturbances, do unhallow the Mind; lay it it open, and make it common.
For, these * Disturbances, do unhallow the Mind; lay it it open, and make it Common.
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If the Mind be thus disturb'd and discomposed, then that whereby a Man shou'd judge and discern, that whereby a Man shou'd resolve and determine, that whereby a Man shou'd govern himself, is diseased, and sick:
If the Mind be thus disturbed and discomposed, then that whereby a Man should judge and discern, that whereby a Man should resolve and determine, that whereby a Man should govern himself, is diseased, and sick:
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And, then, a Man is in a lost Case. This is as if a Man's Eye were Blood-shot, and less fit for its Office.
And, then, a Man is in a lost Case. This is as if a Man's Eye were Bloodshot, and less fit for its Office.
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So, * in the same Manner, the Mind not being pure, is not apt to receive,
So, * in the same Manner, the Mind not being pure, is not apt to receive,
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nor able to discern the Truth of Things; it is an injudicious Mind; not qualified for its Operation.
nor able to discern the Truth of Things; it is an injudicious Mind; not qualified for its Operation.
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— Modesty, Meekness, Gentleness, are the Minds Qualifications. The Rule of Equity is the Mind's Balance: Its Temper, the Love of Rectitude.
— Modesty, Meekness, Gentleness, Are the Minds Qualifications. The Rule of Equity is the Mind's Balance: Its Temper, the Love of Rectitude.
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— These Things belong to the Health of a Man's Mind and Soul. These are the just Temper, Complexion and happy Constitution of a Man's Mind. — To conclude.
— These Things belong to the Health of a Man's Mind and Soul. These Are the just Temper, Complexion and happy Constitution of a Man's Mind. — To conclude.
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To the State of Rectitude belongs Right Reason in the Throne; Submission of the Will hereunto;
To the State of Rectitude belongs Right Reason in the Throne; Submission of the Will hereunto;
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Obedience of the Appetite to the apprehensive Parts; Harmony of the Affections to the Mind's Sense;
obedience of the Appetite to the apprehensive Parts; Harmony of the Affections to the Mind's Sense;
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Love and Delight to all known Truth. — The contrary to these, is impure, untrue, unsincere;
Love and Delight to all known Truth. — The contrary to these, is impure, untrue, unsincere;
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neither complying with God's Creation, nor any After-Institution; but is base-born, illigitimate, upstart, and maintain'd by Violence.
neither complying with God's Creation, nor any After-Institution; but is baseborn, illigitimate, upstart, and maintained by Violence.
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I will conclude this with the Saying of Boetius; Rid your selves of transporting Joy, and discouraging Fear; deluding Hope, and confounding Grief.
I will conclude this with the Saying of Boethius; Rid your selves of transporting Joy, and discouraging fear; deluding Hope, and confounding Grief.
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For, the Mind is clouded, fetter'd and in Bonds, where these have any place. For, the Mind is clouded, fettered and in Bonds, where these have any place.
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The Second * Thing in which Holiness consists, is, Rectitude and Uprightness, in Respect of God. For, the Intelectual Nature hath special Reference and Relation to God.
The Second * Thing in which Holiness consists, is, Rectitude and Uprightness, in Respect of God. For, the Intellectual Nature hath special Referente and Relation to God.
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All Mind and Understanding hath Tendency towards God.
All Mind and Understanding hath Tendency towards God.
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It was well said by the Philosopher, God is more Essential to us, than that that is most our selves;
It was well said by the Philosopher, God is more Essential to us, than that that is most our selves;
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and is Supream to that which is in us Sovereign. and is Supreme to that which is in us Sovereign.
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And so long as the Soul of Man is fix'd, and and fasten'd, and rooted in God; And so long as the Soul of Man is fixed, and and fastened, and rooted in God;
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so long, it draws Sap and Life, and Nourishment, and Vital Influence;
so long, it draws Sap and Life, and Nourishment, and Vital Influence;
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thrives, prospers, and retains all its Perfections, Emoluments and Qualifications, with which God did at first make it.
thrives, prospers, and retains all its Perfections, Emoluments and Qualifications, with which God did At First make it.
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All its Powers, Abilities, and Faculties remain whole, and entire.
All its Powers, Abilities, and Faculties remain Whole, and entire.
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But, if any way, the Soul of Man be torn off from God, either by our own Act of wilful Departure,
But, if any Way, the Soul of Man be torn off from God, either by our own Act of wilful Departure,
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or by Ignorance, or by any other ways; it withers, and fades, shrivels up, and comes to nothing;
or by Ignorance, or by any other ways; it withers, and fades, shrivels up, and comes to nothing;
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till it do again, by Regeneration and good Affection, return to God, and rest in him.
till it do again, by Regeneration and good Affection, return to God, and rest in him.
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For, if the Mind be off from God; it is off from its Original: And, that is Mischief enough.
For, if the Mind be off from God; it is off from its Original: And, that is Mischief enough.
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For, that that is Original to first being, is conservative to all afterbeing. If a Man, by Degeneration, be fallen off from God;
For, that that is Original to First being, is conservative to all afterbeing. If a Man, by Degeneration, be fallen off from God;
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he is deprived of his conservative Cause; he is off from his Center; he is cross to his End;
he is deprived of his conservative Cause; he is off from his Centre; he is cross to his End;
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he is in a State of deadly Sickness, and present Death. God is our principal Object:
he is in a State of deadly Sickness, and present Death. God is our principal Object:
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And, our chief and proper Employment is about him. And, indeed, were it not for Man's Capacity for God;
And, our chief and proper Employment is about him. And, indeed, were it not for Man's Capacity for God;
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if our Rational Faculties had no Employment about God, but were intended only for the Drudgeries of the World;
if our Rational Faculties had no Employment about God, but were intended only for the Drudgeries of the World;
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it had been better for Man to have been made in a lower Order. Had we been to have had our adequate Employment here below;
it had been better for Man to have been made in a lower Order. Had we been to have had our adequate Employment Here below;
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been made to converse with the Creatures which now we govern; we shou'd have been more happy, a great deal, if more equal to them.
been made to converse with the Creatures which now we govern; we should have been more happy, a great deal, if more equal to them.
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For, there is not so free converse, where is there unequality. A Man cannot communicate himself to the Creatures below him:
For, there is not so free converse, where is there unequality. A Man cannot communicate himself to the Creatures below him:
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They cannot understand Man, as an Equal; but as a Governour. It had, therefore, been better for Man, had he been made less;
They cannot understand Man, as an Equal; but as a Governor. It had, Therefore, been better for Man, had he been made less;
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if he had been only to have employed himself about Beasts: Because he, and his Employment wou'd have had a greater Harmony.
if he had been only to have employed himself about Beasts: Because he, and his Employment would have had a greater Harmony.
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It is therefore in Nature, * that this is founded (viz.) Our Relation God-ward; our Motion upwards, our Converse with separate Spirits; because the Mind of Man hath no adequate Employment in converse with Creatures below.
It is Therefore in Nature, * that this is founded (viz.) Our Relation Godward; our Motion upward, our Converse with separate Spirits; Because the Mind of Man hath no adequate Employment in converse with Creatures below.
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It had been a Blot in the Creation of God, and an Imperfection, for a Man to be so much rais'd above the Beasts;
It had been a Blot in the Creation of God, and an Imperfection, for a Man to be so much raised above the Beasts;
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if he were made only to converse with them. But, in that he is so much raised above the lower Creation;
if he were made only to converse with them. But, in that he is so much raised above the lower Creation;
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in that a Man is capable of receiving from God; it must be, that God is his peculiar and proper Object.
in that a Man is capable of receiving from God; it must be, that God is his peculiar and proper Object.
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And, if there be a Diversion of him from God; all the Things in the World are short and unsatisfactory.
And, if there be a Diversion of him from God; all the Things in the World Are short and unsatisfactory.
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— All Indisposition God-ward, all Aversation from him, and Contradiction to him is Man's Obliquity and Deformity;
— All Indisposition Godward, all Aversation from him, and Contradiction to him is Man's Obliquity and Deformity;
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and it is his Impiety and Unholiness.
and it is his Impiety and Unholiness.
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The reasonable Part in Man, is God's Mansion: It hath the Impression of God upon it:
The reasonable Part in Man, is God's Mansion: It hath the Impression of God upon it:
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It hath a peculiar Reservation for God; and its Happiness is in its Employment about God.
It hath a peculiar Reservation for God; and its Happiness is in its Employment about God.
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And (as Seneca reasons) It is the Image of the Creator, copied out in the Creature.
And (as Senecca Reasons) It is the Image of the Creator, copied out in the Creature.
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— This is the Force of our Saviour 's Argument, when he was ask'd a captious Question;
— This is the Force of our Saviour is Argument, when he was asked a captious Question;
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whether the free-born Israelites were subject to pay Tribute to Caesar? And ill-intended Question: But see what a brave Notion our Saviour gives us, in his Solution! whither the freeborn Israelites were Subject to pay Tribute to Caesar? And ill-intended Question: But see what a brave Notion our Saviour gives us, in his Solution!
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If he had said, they should not; he had made himself obnoxious to Caesar 's Power:
If he had said, they should not; he had made himself obnoxious to Caesar is Power:
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If he had said, they should; he had, then, betrayed the Honour of his people; the People of the Jews; whom God had chosen.
If he had said, they should; he had, then, betrayed the Honour of his people; the People of the jews; whom God had chosen.
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But he saith, Bring me a Penny. Whose Image and Superscription doth it bear? Then, the Rule is;
But he Says, Bring me a Penny. Whose Image and Superscription does it bear? Then, the Rule is;
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Let every Body have his own: Give to Caesar that which is Caesar 's; and to God that which is God ' s. Here is our Saviour's Argument.Let every Body have his own: Give to Caesar that which is Caesar is; and to God that which is God ' s. Here is our Saviour's Argument.
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If the Mind of Man bears God's Image, hath God's Superscription upon it (as certainly it hath;) then, give it God;
If the Mind of Man bears God's Image, hath God's Superscription upon it (as Certainly it hath;) then, give it God;
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use it in the Service of God;
use it in the Service of God;
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employ it about God, in tendering Acts of Homage to God, and Acts of Faith and Affiance in God, &c. — And this for the Second Holiness;
employ it about God, in tendering Acts of Homage to God, and Acts of Faith and Affiance in God, etc. — And this for the Second Holiness;
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as it doth import a Man's Rectitude and Uprightness, in Respect of God:
as it does import a Man's Rectitude and Uprightness, in Respect of God:
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— First, well constituted in himself: And, Secondly, rightly postured towards God. Thirdly, We come to consider Holiness, in respect of a Man's Fellow-Creatures:
— First, well constituted in himself: And, Secondly, rightly postured towards God. Thirdly, We come to Consider Holiness, in respect of a Man's Fellow-Creatures:
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That a Man stand right and strait towards his Fellow-Creatures.
That a Man stand right and strait towards his Fellow-Creatures.
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And this takes in, Man, as he is made a sociable Creature; made for Converse with those that are this Equals, to receive from them, to communicate to them, to be better for them, and to better them.
And this Takes in, Man, as he is made a sociable Creature; made for Converse with those that Are this Equals, to receive from them, to communicate to them, to be better for them, and to better them.
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Then, in respect of the inferior Part of the World; God hath made him the Governour:
Then, in respect of the inferior Part of the World; God hath made him the Governor:
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And, in respect of them Man is required to exercise such Government as God exerciseth over his Creatures;
And, in respect of them Man is required to exercise such Government as God Exerciseth over his Creatures;
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that is, not wilful * Government, not violent, tyrannical, unmerciful. For, the merciful Man is merciful to his Beast.
that is, not wilful * Government, not violent, tyrannical, unmerciful. For, the merciful Man is merciful to his Beast.
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It is unholy for a Man to be furious, provoking, injurious, boisterous, troublesome, mischievous; to lie heavy upon the World; It is unholy for a Man to be furious, provoking, injurious, boisterous, troublesome, mischievous; to lie heavy upon the World;
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so to behave himself, that those that are under him, their Souls are sad and troublesome to them,
so to behave himself, that those that Are under him, their Souls Are sad and troublesome to them,
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because he lies heavy upon them.
Because he lies heavy upon them.
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These are Instances of Unholiness, and expressive of an unholy Temper: Foul Usage, hard Measure, Cruelty, Oppression, Want of Moderation; These Are Instances of Unholiness, and expressive of an unholy Temper: Foul Usage, hard Measure, Cruelty, Oppression, Want of Moderation;
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any thing extreamly done, in the rational World of Mankind; or violently done in the inferior World of Sensitives.
any thing extremely done, in the rational World of Mankind; or violently done in the inferior World of Sensitives.
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These are monstrous Effects of impure Tempers, and unholy Dispositions. They are contradictory to the Law of the upper World.These Are monstrous Effects of impure Tempers, and unholy Dispositions. They Are contradictory to the Law of the upper World.
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For, Gentleness, Meekness, Fairness, Ingenuity, Tenderheartedness, Readiness to do Good, Calmness, Benignity, Moderation, &c. These are the Declarations of Divine Communication to Men;
For, Gentleness, Meekness, Fairness, Ingenuity, Tenderheartedness, Readiness to do Good, Calmness, Benignity, Moderation, etc. These Are the Declarations of Divine Communication to Men;
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and belong to Man's Holiness, Uprightness, and Integrity, in the Carriage of himself in God 's Family, towards his Fellow-Creatures. To conclude.
and belong to Man's Holiness, Uprightness, and Integrity, in the Carriage of himself in God is Family, towards his Fellow-Creatures. To conclude.
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A Man is Holy, when he stands so affected, as I have here expressed.
A Man is Holy, when he Stands so affected, as I have Here expressed.
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And, I take it for granted, so far as you fail and miscarry in any of these;
And, I take it for granted, so Far as you fail and miscarry in any of these;
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so far your Spirits are unsanctified; and you are in a State of Variation from God, and Contradiction to him.
so Far your Spirits Are unsanctified; and you Are in a State of Variation from God, and Contradiction to him.
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Whatsoever things are LOVELY, amiable, &c. Two things are requisite to make an Action LOVELY:
Whatsoever things Are LOVELY, amiable, etc. Two things Are requisite to make an Actium LOVELY:
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when the Work is worthy in respect of the matter of it, generous, noble: and when it is done in a good Mind, a noble Temper, a high Intention, and good Disposition of the Doer;
when the Work is worthy in respect of the matter of it, generous, noble: and when it is done in a good Mind, a noble Temper, a high Intention, and good Disposition of the Doer;
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when the Principle of the Doer, is free, and voluntary, without Pre-engagement, or After-expectation. Now this Perfection LOVELY, of which I am to give you an account:
when the Principle of the Doer, is free, and voluntary, without Pre-engagement, or After-expectation. Now this Perfection LOVELY, of which I am to give you an account:
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It doth comprehend all the former Perfections; and doth superadd Grace and Ornament to them all.
It does comprehend all the former Perfections; and does superadd Grace and Ornament to them all.
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Therefore you have these Scriptures, Tit. 2. 10. That you may adorn the Gospel.
Therefore you have these Scriptures, Tit. 2. 10. That you may adorn the Gospel.
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To do a lovely Action, is to bring a good Report, and cast Honour upon the Gospel.
To do a lovely Actium, is to bring a good Report, and cast Honour upon the Gospel.
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Rom. 13. 13. Let us walk honestly. The word in the Greek, is more emphatical than the word in the Translation.
Rom. 13. 13. Let us walk honestly. The word in the Greek, is more emphatical than the word in the translation.
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Let us walk with a Grace. Let us walk with a Grace.
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So, 1 Cor. 7. 35. That which is comely. 1 Cor. 14. 40. Let all things be done decently, and in order;
So, 1 Cor. 7. 35. That which is comely. 1 Cor. 14. 40. Let all things be done decently, and in order;
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NONLATINALPHABET. Now that these words are very pregnant and emphatical, I will shew you, by the use of them in Profane Authors.
. Now that these words Are very pregnant and emphatical, I will show you, by the use of them in Profane Authors.
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The Philosopher advising Men to walk exactly, and according to the Rule of Reason and Vertue, doth bid them consider the exact order,
The Philosopher advising Men to walk exactly, and according to the Rule of Reason and Virtue, does bid them Consider the exact order,
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and regular Motion of the Heavenly Bodies; that thereby they may learn NONLATINALPHABET, (which are the words the Apostle useth:
and regular Motion of the Heavenly Bodies; that thereby they may Learn, (which Are the words the Apostle uses:
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what is comely, what is orderly, ) that is: Consider the exact Order, and the regular Motion of the Heavenly Bodies;what is comely, what is orderly,) that is: Consider the exact Order, and the regular Motion of the Heavenly Bodies;
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which, though the Motion be quick and constant, and without Cessation, yet through the Regularity of them, there is no interfering;
which, though the Motion be quick and constant, and without Cessation, yet through the Regularity of them, there is no interfering;
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there is no Motion tending to Conflagration, as our Motion below is. We cross one another, and so exasperate and provoke.
there is no Motion tending to Conflagration, as our Motion below is. We cross one Another, and so exasperate and provoke.
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Learn, therefore, by the Motion of the Heavenly Bodies, what is comely in Humane Converse.
Learn, Therefore, by the Motion of the Heavenly Bodies, what is comely in Humane Converse.
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If you do fulfil this Text, you are as beautiful, and as orderly, in your Motion, as the Sun, Moon, and Stars;
If you do fulfil this Text, you Are as beautiful, and as orderly, in your Motion, as the Sun, Moon, and Stars;
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which are known by their exact Order. — O Divine Vertue! O Divine Communication, that raiseth Men to act like God in the World!
which Are known by their exact Order. — Oh Divine Virtue! O Divine Communication, that Raiseth Men to act like God in the World!
r-crq vbr vvn p-acp po32 j n1. — uh vvb n1! sy vvb n1, cst vvz n2 pc-acp vvi av-j np1 p-acp dt n1!
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for, LOVELY is God-like, in a high degree: No fuller Participation of the Divine Nature; no exacter Imitation of God;
for, LOVELY is Godlike, in a high degree: No fuller Participation of the Divine Nature; no exacter Imitation of God;
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no better holding him forth to the World. Those that call themselves the Children of God dwell in Love, and do lovely Actions.
no better holding him forth to the World. Those that call themselves the Children of God dwell in Love, and do lovely Actions.
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I might hereto apply what St. Paul Speaks, 1 Cor. 12. 31. But covet earnestly the best Gifts: I might hereto apply what Saint Paul Speaks, 1 Cor. 12. 31. But covet earnestly the best Gifts:
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And yet shew I unto you a more excellent way; And yet show I unto you a more excellent Way;
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the way of universal Charity, and of great Benevolence: which is not confined to a dole,
the Way of universal Charity, and of great Benevolence: which is not confined to a dole,
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now and then, to a Beggar;
now and then, to a Beggar;
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or a Gift to an indigent and necessitous Person (tho' popular Usage have usurped the whole Denomination of Charity to this) but, doth indifferently respect the whole Creation;
or a Gift to an indigent and necessitous Person (though popular Usage have usurped the Whole Denomination of Charity to this) but, does indifferently respect the Whole Creation;
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and doth appear in all the Actions of Humane Converse. It is wholly voluntary and unconstrain'd:
and does appear in all the Actions of Humane Converse. It is wholly voluntary and unconstrained:
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the Agent taking Pleasure in the good of others;
the Agent taking Pleasure in the good of Others;
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and satisfying himself with it, as a proper Recompense, that he doth Good, and that others are the better for him.
and satisfying himself with it, as a proper Recompense, that he does Good, and that Others Are the better for him.
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For, see how he expresseth it, in the following Chapter: Charity, that suffereth long, and is kind.
For, see how he Expresses it, in the following Chapter: Charity, that suffers long, and is kind.
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What a Composition is here? We are apt to say, Provoke we not to Wrath: What a Composition is Here? We Are apt to say, Provoke we not to Wrath:
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but, here, it suffereth long, and is kind. He goes on: A Charity which envyeth not;
but, Here, it suffers long, and is kind. He Goes on: A Charity which envyeth not;
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but taketh Pleasure in the Good of all Men: A Charity that vaunteth not it self; is not puffed up:
but Takes Pleasure in the Good of all Men: A Charity that vaunteth not it self; is not puffed up:
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A Charity that is conjoin'd with great Modesty and Sobriety; doth not behave it self unseemly;
A Charity that is conjoined with great Modesty and Sobriety; does not behave it self unseemly;
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V. 5. seeketh not her own; is not easily provoked: a Charity that thinks no Evil; but is void of all Jealousies and Suspicions.V. 5. seeks not her own; is not Easily provoked: a Charity that thinks no Evil; but is void of all Jealousies and Suspicions.
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A Charity which never fails, but shews it self at all turns.
A Charity which never fails, but shows it self At all turns.
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For, see how he goes on: (St. Paul thinks he can never word it enough:) It beareth all things by its own Goodness, and ingenuous Temper: It converts Injuries to Courtesies: For, see how he Goes on: (Saint Paul thinks he can never word it enough:) It bears all things by its own goodness, and ingenuous Temper: It converts Injuries to Courtesies:
p-acp, vvb c-crq pns31 vvz a-acp: (n1 np1 vvz pns31 vmb av-x n1 pn31 av-d:) pn31 vvz d n2 p-acp po31 d n1, cc j vvi: pn31 vvz n2 p-acp n2:
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It believeth all things, with Favour and Advantage to the Speaker: It hopeth all things; It expects beyond present Appearance:It Believeth all things, with Favour and Advantage to the Speaker: It Hopes all things; It expects beyond present Appearance:
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It endureth all things. — This noble Temper and Disposition transcends all Excellency whatsoever:It Endureth all things. — This noble Temper and Disposition transcends all Excellency whatsoever:
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It transcends all Faith; It goes beyond all Knowledge; It is beyond the Power of Miracles: yea, it doth transcend the Case of Martyrs, that is,
It transcends all Faith; It Goes beyond all Knowledge; It is beyond the Power of Miracles: yea, it does transcend the Case of Martyrs, that is,
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if the Spirit of Wrath, or Revenge be in it: for, many that loose their Lives, do not die in Charity.
if the Spirit of Wrath, or Revenge be in it: for, many that lose their Lives, do not die in Charity.
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Now to instance in this of LOVELY.
Now to instance in this of LOVELY.
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It is the Parents Disposition to the Child, which meets not with Recompense, nor Return. For, it doth not pre-consider, nor stand upon it.
It is the Parents Disposition to the Child, which meets not with Recompense, nor Return. For, it does not pre-consider, nor stand upon it.
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The Parent considers, advises, consults, what he may do for the Child's Good; and hath no Consideration of Recompense, or Return; but to make the Child happy.
The Parent considers, advises, consults, what he may do for the Child's Good; and hath no Consideration of Recompense, or Return; but to make the Child happy.
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He doth not look upon any advantage: but is well satisfied with the Child's Welfare: and if he meet with Duty and Affection from the Child;
He does not look upon any advantage: but is well satisfied with the Child's Welfare: and if he meet with Duty and Affection from the Child;
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he thinks it a further Obligation.
he thinks it a further Obligation.
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Observe Rom. 1. 31. where the Apostle reckons up all the Departures, and horrid Apostacies from all the Principles of Reason;
Observe Rom. 1. 31. where the Apostle reckons up all the Departures, and horrid Apostasies from all the Principles of Reason;
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and among these, he puts in, Persons that have relation to Children, but * are without natural Affection: they are the Prodigies of the World.
and among these, he puts in, Persons that have Relation to Children, but * Are without natural Affection: they Are the Prodigies of the World.
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Now this the Scripture takes notice of, and makes it an Argument to Divine Affection, Like as a Father pitieth his Children,
Now this the Scripture Takes notice of, and makes it an Argument to Divine Affection, Like as a Father Pitieth his Children,
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so the Lord pitieth those that Isa. 49. 15. fear him.
so the Lord Pitieth those that Isaiah 49. 15. Fear him.
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Can a Woman forget her suckling Child that she should not have Compassion on the Son of her Womb? yea they may forget; yet will not God forget. Can a Woman forget her suckling Child that she should not have Compassion on the Son of her Womb? yea they may forget; yet will not God forget.
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Here is a Representation of this Disposition, and Parent-like Affection, that never thinks of making a Gain; doth not consider what the cost will be:
Here is a Representation of this Disposition, and Parentlike Affection, that never thinks of making a Gain; does not Consider what the cost will be:
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and tho' the Parent hath emptied himself he expects no return. But, if he sees his Child prosper, he thinks that is the best return. And if the Child be but ingenuous, and thankful;
and though the Parent hath emptied himself he expects no return. But, if he sees his Child prosper, he thinks that is the best return. And if the Child be but ingenuous, and thankful;
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the Parent looks upon it, as an Engagement upon him, to do more. Again:
the Parent looks upon it, as an Engagement upon him, to do more. Again:
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It is the Benevolence of noble Founders and Benefactors, who live not to know the Objects of their Charity; but provide against future Misery;
It is the Benevolence of noble Founders and Benefactors, who live not to know the Objects of their Charity; but provide against future Misery;
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as suspecting that may prove to be true, that is foretold, Matth. 24. 12. The Love of many shall wax cold. Again:
as suspecting that may prove to be true, that is foretold, Matthew 24. 12. The Love of many shall wax cold. Again:
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It is the Benignity of Princes and Potentates, high in the World;
It is the Benignity of Princes and Potentates, high in the World;
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whose worldly Advantages put them above all Possibility of Recompense, Retribution, or Retaliation. There can be nothing but Acknowledgment;
whose worldly Advantages put them above all Possibility of Recompense, Retribution, or Retaliation. There can be nothing but Acknowledgment;
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yet out of their Nobleness, they do Good, and gratify.
yet out of their Nobleness, they do Good, and gratify.
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This is expressed by the Speech of Mephibosheth with David. — Now this is, as the Sun's Influence upon these lower Bodies, without any Motive, or interchangeable Communication.
This is expressed by the Speech of Mephibosheth with David. — Now this is, as the Sun's Influence upon these lower Bodies, without any Motive, or interchangeable Communication.
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He maketh his Sun to shine on the Evil, and on the Good. He makes his Sun to shine on the Evil, and on the Good.
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The Sun shines indifferently upon places ill affected, as well as upon profitable and good Grounds:
The Sun shines indifferently upon places ill affected, as well as upon profitable and good Grounds:
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and there is no Reflection that can reach the Sun. This is, as the Clouds of Heaven dropping upon dry and parched Earth, which doth no more but open her Mouth,
and there is no Reflection that can reach the Sun. This is, as the Clouds of Heaven dropping upon dry and parched Earth, which does no more but open her Mouth,
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and receive in, the beneficial Drops from Heaven; and, at a distance of time, is dry and thirsty, as before; and expects the like again.
and receive in, the beneficial Drops from Heaven; and, At a distance of time, is dry and thirsty, as before; and expects the like again.
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Here is high Gratification! The Effects of transcendent Goodness, and great Benevolence! and, no reciprocal return: no interchangeable Communication.
Here is high Gratification! The Effects of transcendent goodness, and great Benevolence! and, no reciprocal return: no interchangeable Communication.
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The Sun that shined Yesterday, shines again To-day: The Earth that was refreshed Yesterday, it calls for more To-day: and no return at all. Further:
The Sun that shined Yesterday, shines again Today: The Earth that was refreshed Yesterday, it calls for more Today: and no return At all. Further:
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This is the good Centurion, building the Jews a Synagogue. A very strange work, indeed, for one that was a Roman Governour imposed upon them;
This is the good Centurion, building the jews a Synagogue. A very strange work, indeed, for one that was a Roman Governor imposed upon them;
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and * when they look'd upon themselves as enslaved by * the Romans; and * that it was the Expectation of the Jews, from their Messias, to be deliver'd from the Roman Tyranny.
and * when they looked upon themselves as enslaved by * the Roman; and * that it was the Expectation of the jews, from their Messias, to be Delivered from the Roman Tyranny.
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He loveth our Nation and hath built us a Synagogue. Here was a lovely Action. He loves our nation and hath built us a Synagogue. Here was a lovely Actium.
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It was the Compassion of the good Samaritan, who set himself compleatly to relieve the wounded Person.
It was the Compassion of the good Samaritan, who Set himself completely to relieve the wounded Person.
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For, he himself stays his Journey, takes care the Person may be convey'd to a convenient place, engageth his own Estate and Credit;
For, he himself stays his Journey, Takes care the Person may be conveyed to a convenient place, engageth his own Estate and Credit;
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when as, a Levite and a Priest pass by, and neglect him.
when as, a Levite and a Priest pass by, and neglect him.
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Whereas, this Levite and Priest were, by their Station, and Profession, bound to Benignity and Compassion:
Whereas, this Levite and Priest were, by their Station, and Profession, bound to Benignity and Compassion:
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They fail, and pass by a Person in Misery, unconcern'd: and, this Samaritan, who might have excused himself, by a National Antipathy;They fail, and pass by a Person in Misery, unconcerned: and, this Samaritan, who might have excused himself, by a National Antipathy;
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he takes care of him, sees him convey'd to a convenient place, and engageth his own Estate and Credit. To proceed.
he Takes care of him, sees him conveyed to a convenient place, and engageth his own Estate and Credit. To proceed.
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It is the Love and Faithfulness of Jonathan to David. And that Affection was transcendent to the Love of the female Sex;
It is the Love and Faithfulness of Johnathan to David. And that Affection was transcendent to the Love of the female Sex;
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who are eminent in two Noble Perfections, Modesty and Loving Affection; yet their Love is surpassing the Love of Women. who Are eminent in two Noble Perfections, Modesty and Loving Affection; yet their Love is surpassing the Love of Women.
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For, though David stood in his light; and, if he were not taken away, Jonathan could never succeed to the Crown;
For, though David stood in his Light; and, if he were not taken away, Johnathan could never succeed to the Crown;
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yet, nevertheless, his respect to his Friend David would not be abated. Further: It is Uriah's Resolution.
yet, nevertheless, his respect to his Friend David would not be abated. Further: It is Uriah's Resolution.
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— It is Nehemiah's generous Disposition. — It is Joseph's Weeping over his Brethren, and excusing their ill Fact. — It is Nehemiah's generous Disposition. — It is Joseph's Weeping over his Brothers, and excusing their ill Fact.
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— It is St. Stephen's parting with the World. Lord, lay not this Sin to their charge:
— It is Saint Stephen's parting with the World. Lord, lay not this since to their charge:
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whereas, Zechariah dies with this in his Mouth, The Lord look upon it, and require it. whereas, Zechariah die with this in his Mouth, The Lord look upon it, and require it.
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— It is Moses's Sympathy with his Brethren; who, when he might have been adopted. Heir to the Crown, chose rather to suffer Affliction with the People of God.
— It is Moses's sympathy with his Brothers; who, when he might have been adopted. Heir to the Crown, chosen rather to suffer Affliction with the People of God.
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— It is that which St. Paul speaks of, Rom. 5. 7. Scarcely for a righteous Man will one dye; — It is that which Saint Paul speaks of, Rom. 5. 7. Scarcely for a righteous Man will one die;
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yet peradventure for a GOOD Man, some would even dare to dye. — Lastly, To superadd that great Example to all the rest:yet Peradventure for a GOOD Man, Some would even Dare to die. — Lastly, To superadd that great Exampl to all the rest:
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The several Actions of our Saviour's Life were LOVELY. He took our Infirmities, and bare our Sicknesses. And this was lovely Condescention. The several Actions of our Saviour's Life were LOVELY. He took our Infirmities, and bore our Sicknesses. And this was lovely Condescension.
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But, then, the Height of all, the Fulness of all, the thing without parallel, that transcends all the rest, was His laying down his Life for his Enemies.
But, then, the Height of all, the Fullness of all, the thing without parallel, that transcends all the rest, was His laying down his Life for his Enemies.
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Thus, have I given you a Representation of the Thing by Instances. And, having given you an account of the Notion; I descend to particular Cases.
Thus, have I given you a Representation of the Thing by Instances. And, having given you an account of the Notion; I descend to particular Cases.
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To forgive Injuries; and to lay aside all thoughts of Revenge. This I represent to you as LOVELY.To forgive Injuries; and to lay aside all thoughts of Revenge. This I represent to you as LOVELY.
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— This is contrary to the common Guise of the World:
— This is contrary to the Common Guise of the World:
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for, the World doth account it Dulness and S•eepishness, to suffer Wrong, and for a Man not to do himself Right.
for, the World does account it Dullness and S•eepishness, to suffer Wrong, and for a Man not to do himself Right.
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To do Good for Evil. — Not one Man of a hundred thinks he is bound to it:To do Good for Evil. — Not one Man of a hundred thinks he is bound to it:
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For, no Humane Law requires it: and it is generally thought to be just, to return the like to every Man:
For, no Humane Law requires it: and it is generally Thought to be just, to return the like to every Man:
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and, the Rule of our Saviour's resist not Evil, is not reckon'd a Precept, but a Counsel; and so, above Usage, Custom, and Practice.
and, the Rule of our Saviour's resist not Evil, is not reckoned a Precept, but a Counsel; and so, above Usage, Custom, and Practice.
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To have Patience invincible, in case of Provocation. — For, this is commonly alledged;To have Patience invincible, in case of Provocation. — For, this is commonly alleged;
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and it is thought a good Justification of a Man, if a Man have transgress'd never so much;
and it is Thought a good Justification of a Man, if a Man have transgressed never so much;
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that he was provoked. Why did he provoke me? And Men think this a sufficient Account.that he was provoked. Why did he provoke me? And Men think this a sufficient Account.
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Not to give way to Jealousie, Suspicion, or evil Surmise, in Case of Doubtfulness, or Uncertainty of another's Meaning, in such or such an Action.Not to give Way to Jealousy, Suspicion, or evil Surmise, in Case of Doubtfulness, or Uncertainty of another's Meaning, in such or such an Actium.
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— The Rule of Policy, is, if any thing be doubtful, always to suspect the worst: But it is the Height of Religion, to imagine the best; and to make a good Construction.
— The Rule of Policy, is, if any thing be doubtful, always to suspect the worst: But it is the Height of Religion, to imagine the best; and to make a good Construction.
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It is noble and generous to make a candid Construction, where Words and Actions incline to the contrary.
It is noble and generous to make a candid Construction, where Words and Actions incline to the contrary.
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For, this may change the Quality of the Action, and oblige the Party. And this is a noble Way of overcoming a Man.
For, this may change the Quality of the Actium, and oblige the Party. And this is a noble Way of overcoming a Man.
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To overbear our Resentment of an injurious Action, by the Recollection of former Acts of Kindness and Courtesie. To overbear our Resentment of an injurious Actium, by the Recollection of former Acts of Kindness and Courtesy.
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— It is extream, to make an old Friend, an Enemy, for one Mistake, and Miscarriage. But this is ordinary. For if once he fail; if once he deny;
— It is extreme, to make an old Friend, an Enemy, for one Mistake, and Miscarriage. But this is ordinary. For if once he fail; if once he deny;
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then you account him an Enemy, and account him false. And, then, Never trust him that is false: Never trust a false Friend: So, he is concluded. This is hard Measure;
then you account him an Enemy, and account him false. And, then, Never trust him that is false: Never trust a false Friend: So, he is concluded. This is hard Measure;
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for a Man to wipe out the Sense of many antecedent Favours, and various Expressions of Faithfulness;
for a Man to wipe out the Sense of many antecedent Favours, and various Expressions of Faithfulness;
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because, through some Unhappiness, the Person hath been mistaken, and hath done an Injury in the Case.
Because, through Some Unhappiness, the Person hath been mistaken, and hath done an Injury in the Case.
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A Man should rather think in this Case, that the Injury now done, was occasional, and accidental; not intentional:
A Man should rather think in this Case, that the Injury now done, was occasional, and accidental; not intentional:
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Because of the former good Offices. Many think themselves disobliged, for abundance of Favours, because of one mistake of latter date.
Because of the former good Offices. Many think themselves disobliged, for abundance of Favours, Because of one mistake of latter date.
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Now, this is Lovely to let every Man with whom we have to do, have this Advantage:
Now, this is Lovely to let every Man with whom we have to do, have this Advantage:
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Let the Experience we have had of his Fidelity and Faithfulness, and many good Offices, be so minded,
Let the Experience we have had of his Fidis and Faithfulness, and many good Offices, be so minded,
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as to overbear one Failing of latter Date. Suppose it was an ill Office, a real Injury;
as to overbear one Failing of latter Date. Suppose it was an ill Office, a real Injury;
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let him have the Advantage of all his former * Acts of Friendship: And let these be consider'd, to overbear the Sense of his last Failure or Miscarriage.
let him have the Advantage of all his former * Acts of Friendship: And let these be considered, to overbear the Sense of his last Failure or Miscarriage.
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To be meek, calm, and gentle, in the Hands of fierce, furious and violent Spirits. — In one way or other, all Men are good for some Purpose.To be meek, Cam, and gentle, in the Hands of fierce, furious and violent Spirits. — In one Way or other, all Men Are good for Some Purpose.
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Now it is highly Christian; yea, also, Prudent, in Converse, to draw every one forth, according to his better part;
Now it is highly Christian; yea, also, Prudent, in Converse, to draw every one forth, according to his better part;
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and to help him to bear that that is his Burden.
and to help him to bear that that is his Burden.
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For, this is the Rule, Bear ye one anothers Burdens, and so fulfil the Law of Christ.
For, this is the Rule, Bear you one another's Burdens, and so fulfil the Law of christ.
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It is even Devilish, to provoke a passionate Man. If you make Application to a Man; at least, observe his Temper: It is even Devilish, to provoke a passionate Man. If you make Application to a Man; At least, observe his Temper:
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If he be under the Power of his Complexion; he is not fit to be applied to;
If he be under the Power of his Complexion; he is not fit to be applied to;
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and must be forborn, at that time. Therefore observe to take him in his good Humour:
and must be forborn, At that time. Therefore observe to take him in his good Humour:
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For he is burden'd by his Temper, and Constitution; and thou art free. To be of a pacifying, peace-making, reconciling Spirit.
For he is burdened by his Temper, and Constitution; and thou art free. To be of a pacifying, Peacemaking, reconciling Spirit.
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To be of a tender Disposition, ready to compassionate and help Men in Misery. — This was a foul Miscarriage in Job's Friends, tho' otherwise good and worthy Men:To be of a tender Disposition, ready to compassionate and help Men in Misery. — This was a foul Miscarriage in Job's Friends, though otherwise good and worthy Men:
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Yet, out of a mistaken Zeal, they lay heavy upon him: And while they thought they had the Cause of God to justifie;
Yet, out of a mistaken Zeal, they lay heavy upon him: And while they Thought they had the Cause of God to justify;
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they gave hard Measure to their Friend. To be ready to hinder other Mens Sins, and Harms.
they gave hard Measure to their Friend. To be ready to hinder other Men's Sins, and Harms.
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2797
To rejoyce in God's Goodness to others, where we have no share, nor are our selves concern'd.
To rejoice in God's goodness to Others, where we have no share, nor Are our selves concerned.
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To be a Friend to Goodness, Vertue, Sobriety, Temperance, Righteousness; where the contrary is in use and applauded. To be a Friend to goodness, Virtue, Sobriety, Temperance, Righteousness; where the contrary is in use and applauded.
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To be a Friend upon all Occasions to Vertue, upon its own Account. To be communicative of Knowledge;
To be a Friend upon all Occasions to Virtue, upon its own Account. To be communicative of Knowledge;
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ready to instruct the Ignorant, lead the Weak, guide the Feeble, in Ways of Religion.
ready to instruct the Ignorant, led the Weak, guide the Feeble, in Ways of Religion.
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To keep the Mind immoveable (so far as may be,) and undisturb'd by the casual Contingencies of Life: To keep the Mind immoveable (so Far as may be,) and undisturbed by the casual Contingencies of Life:
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(I mean) the Things without us, and that are not in our Power. — Now, in all Reason, these Things should not over-bear us, over which we have no Power. It is becoming the noble Soul of Man, to be above the World; loose to the World; and independant on it:
(I mean) the Things without us, and that Are not in our Power. — Now, in all Reason, these Things should not overbear us, over which we have no Power. It is becoming the noble Soul of Man, to be above the World; lose to the World; and independent on it:
(pns11 vvb) dt n2 p-acp pno12, cc d vbr xx p-acp po12 n1. — av, p-acp d n1, d n2 vmd xx j pno12, p-acp r-crq pns12 vhb dx n1. pn31 vbz vvg dt j n1 pp-f n1, pc-acp vbi p-acp dt n1; vvb p-acp dt n1; cc j-jn p-acp pn31:
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Not to be beholding to the World for its Welfare; nor to fear it for its Illfare.
Not to be beholding to the World for its Welfare; nor to Fear it for its Illfare.
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A Man is not to seek himself, without himself:
A Man is not to seek himself, without himself:
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But, how many lose themselves in the World, and become Slaves, and Drudges? Some there are that feed the Beast, the luscious Appetite. Others there are that follow the childish Part in themselves:
But, how many loose themselves in the World, and become Slaves, and Drudges? some there Are that feed the Beast, the luscious Appetite. Others there Are that follow the childish Part in themselves:
cc-acp, c-crq d vvb px32 p-acp dt n1, cc vvi n2, cc n2? d a-acp vbr cst vvb dt n1, dt j n1. ng2-jn pc-acp vbr cst vvb dt j n1 p-acp px32:
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Their full and adequate Employment, is the Business of the Body. * Such have no free Enjoyment of themselves. And, in the last Place. To be moderate in Power: Humble in Prosperity:
Their full and adequate Employment, is the Business of the Body. * Such have no free Enjoyment of themselves. And, in the last Place. To be moderate in Power: Humble in Prosperity:
po32 j cc j n1, vbz dt n1 pp-f dt n1. * d vhb dx j n1 pp-f px32. cc, p-acp dt ord n1. pc-acp vbi j p-acp n1: j p-acp n1:
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Modest with great Parts and Gifts, for the Apostle tells us, Knowledge is apt to puff Men up. Modest with great Parts and Gifts, for the Apostle tells us, Knowledge is apt to puff Men up.
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These Cases I have represented to you; wherein, if you reach these Rules, and comply with these Notions; These Cases I have represented to you; wherein, if you reach these Rules, and comply with these Notions;
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you do that that is truly Noble, Generous, Honourable; that that is in Resemblance and Imitation of God;
you do that that is truly Noble, Generous, Honourable; that that is in Resemblance and Imitation of God;
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and that doth tend to advance the State of Human Affairs. — And this is to do that that is LOVELY. But you will say: If this be a Reality;
and that does tend to advance the State of Human Affairs. — And this is to do that that is LOVELY. But you will say: If this be a Reality;
cc d vdz vvi pc-acp vvi dt n1 pp-f j n2. — cc d vbz pc-acp vdi cst cst vbz j. p-acp pn22 vmb vvi: cs d vbb dt n1;
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in what way is it attainable? — Therefore I will propose something in Respect of God, between God and us ( viz. ) a serious Consideration of what God doth for the Universe.
in what Way is it attainable? — Therefore I will propose something in Respect of God, between God and us (viz.) a serious Consideration of what God does for the Universe.
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Consider the Action of excellent Agents: And their Action is the Way to affect our Minds.
Consider the Actium of excellent Agents: And their Actium is the Way to affect our Minds.
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No Force reacheth the Mind of Man. No Man's Mind is changed, or better'd, but by his own particular Consideration.
No Force reaches the Mind of Man. No Man's Mind is changed, or bettered, but by his own particular Consideration.
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If, therefore, you will bring your selves to this Temper, to do Things that are Lovely; in the first place, consider what God is, and what his Actings and Dealings with his Creatures, are.
If, Therefore, you will bring your selves to this Temper, to do Things that Are Lovely; in the First place, Consider what God is, and what his Actings and Dealings with his Creatures, Are.
cs, av, pn22 vmb vvi po22 n2 p-acp d vvi, pc-acp vdi n2 cst vbr j; p-acp dt ord n1, vvb r-crq np1 vbz, cc r-crq po31 n2 cc n2-vvg p-acp po31 n2, vbr.
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And, if we propose to our selves what God doth in the World, and how he carrieth it in his Family; this Consideration will promote in us, this Disposition and Temper.
And, if we propose to our selves what God does in the World, and how he Carrieth it in his Family; this Consideration will promote in us, this Disposition and Temper.
np1, cs pns12 vvb p-acp po12 n2 r-crq np1 vdz p-acp dt n1, cc c-crq pns31 vvz pn31 p-acp po31 n1; d n1 vmb vvi p-acp pno12, d n1 cc vvi.
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For, He is the Universal Father. It is He whose Family the whole World is. It is He that doth maintain the Universe;
For, He is the Universal Father. It is He whose Family the Whole World is. It is He that does maintain the Universe;
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and doth settle and establish the Order, and Government of Things. And certainly we cannot write after a better Copy.
and does settle and establish the Order, and Government of Things. And Certainly we cannot write After a better Copy.
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It is the Definition of Religion in us, Divine Imitation. Godliness is God-likeness. Now, see what God doth. He is universally Good:
It is the Definition of Religion in us, Divine Imitation. Godliness is Godlikeness. Now, see what God does. He is universally Good:
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He maketh the Sun to shine, without Difference or Distinction, on the Righteous, and the Unrighteous. He maketh his Rain to fall upon the Just and the Unjust. He makes the Sun to shine, without Difference or Distinction, on the Righteous, and the Unrighteous. He makes his Rain to fallen upon the Just and the Unjust.
pns31 vvz dt n1 pc-acp vvi, p-acp n1 cc n1, p-acp dt j, cc dt j-u. pns31 vvz po31 n1 pc-acp vvi p-acp dt j cc dt j-u.
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He giveth us Rain from Heaven, and fruitful Seasons. Wherefore, to have God in our sight;
He gives us Rain from Heaven, and fruitful Seasons. Wherefore, to have God in our sighed;
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and to have right Apprehensions of him, and a Sense of his Love and Goodness; this, above all Things, tends to the Nobleness, Amplitude, Freedom and Liberty of our Spirits.
and to have right Apprehensions of him, and a Sense of his Love and goodness; this, above all Things, tends to the Nobleness, Amplitude, Freedom and Liberty of our Spirits.
cc pc-acp vhi j-jn n2 pp-f pno31, cc dt n1 pp-f po31 n1 cc n1; d, p-acp d n2, vvz p-acp dt n1, n1, n1 cc n1 pp-f po12 n2.
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Secondly, I propose something in respect of our selves: That is: Be not in a worldly Spirit: Be not in love with bodily Ease:
Secondly, I propose something in respect of our selves: That is: Be not in a worldly Spirit: Be not in love with bodily Ease:
ord, pns11 vvb pi p-acp n1 pp-f po12 n2: cst vbz: vbi xx p-acp dt j n1: vbb xx p-acp n1 p-acp j n1:
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Give not your selves up to the Pleasures of Sense: Be not eagerly bent upon Gain: But, be loose to it. For, this you may observe;
Give not your selves up to the Pleasures of Sense: Be not eagerly bent upon Gain: But, be lose to it. For, this you may observe;
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Sensuality and Covetousness do narrow the Soul, and limit and confine its Reaches, and Desires: For, Sensuality marrs the Understanding:
Sensuality and Covetousness do narrow the Soul, and limit and confine its Reaches, and Desires: For, Sensuality mars the Understanding:
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And he that hath mean Thoughts, hath but poor Performances. And Covetousness doth contract to a little and very narrow point:
And he that hath mean Thoughts, hath but poor Performances. And Covetousness does contract to a little and very narrow point:
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So that there can be no Motion in any large Sphere of Action.
So that there can be no Motion in any large Sphere of Actium.
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God, and Religion, and the Concernments thereof, are nothing, where either a selfish Spirit hath place; or a covetous Humour reigns.
God, and Religion, and the Concernments thereof, Are nothing, where either a selfish Spirit hath place; or a covetous Humour reigns.
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That Rule that is common, Every Man for himself; and God for us all: That Rule that is Common, Every Man for himself; and God for us all:
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It is the Effect of the lowest, the shallowest, the meanest, sorriest Spirit that is in the whole Creation of God:
It is the Effect of the lowest, the shallowest, the Meanest, sorriest Spirit that is in the Whole Creation of God:
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And that Frame and Temper of Mind, doth make a Man uncapable of Self-enjoyment. — In all Competition of Actions or Objects;
And that Frame and Temper of Mind, does make a Man uncapable of Self-enjoyment. — In all Competition of Actions or Objects;
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Man shou'd always prefer that that will do him Good, and bring him to Perfection, according to his inward Man. For a Man is more by his Soul, Ten thousand times,
Man should always prefer that that will do him Good, and bring him to Perfection, according to his inward Man. For a Man is more by his Soul, Ten thousand times,
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than he is, by his Body. Thirdly, I propose something in respect of others. Suspect no Body, before-hand;
than he is, by his Body. Thirdly, I propose something in respect of Others. Suspect no Body, beforehand;
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till you have Ground and Cause from some Experience. Take up, against no Body, upon bare report.
till you have Ground and Cause from Some Experience. Take up, against no Body, upon bore report.
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Impute no Evil to any, of whom you do not know some. And, further: Make fair Application, in an honest Cause, to any Person therein concern'd;Impute no Evil to any, of whom you do not know Some. And, further: Make fair Application, in an honest Cause, to any Person therein concerned;
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with a Confidence, and Expectation, that he will do what is fit: And let him perceive your good Opinion of him.
with a Confidence, and Expectation, that he will do what is fit: And let him perceive your good Opinion of him.
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If any thing in the World engage a Man; this pre-conceiv'd Opinion, and right Supposition, will * engage, and oblige him.
If any thing in the World engage a Man; this preconceived Opinion, and right Supposition, will * engage, and oblige him.
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But, observe the seasonable Time of Speaking: And allow to every Man for his Pre-possession; for his Anticipation, Pre-conception, and his Temper.
But, observe the seasonable Time of Speaking: And allow to every Man for his Prepossession; for his Anticipation, Preconception, and his Temper.
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This is Christian Prudence, and honest Policy: And this will gain Advantage, and increase Good-will:
This is Christian Prudence, and honest Policy: And this will gain Advantage, and increase Goodwill:
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And I dare say, both Reason, and Religion will allow this Respect of Persons. There is another kind of Respect of Persons, which we disallow:
And I Dare say, both Reason, and Religion will allow this Respect of Persons. There is Another kind of Respect of Persons, which we disallow:
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But this Respect of Persons there is good Cause for; and it may be used. It is a great Piece of Prudence, to apply handsomely to Men;
But this Respect of Persons there is good Cause for; and it may be used. It is a great Piece of Prudence, to apply handsomely to Men;
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and to avoid the darker Part of Men; and take them at the best: And, some are very good at it.
and to avoid the Darker Part of Men; and take them At the best: And, Some Are very good At it.
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These are the Proposals I make, which tend to the enlarging a Man's Soul, and amplifying him,These Are the Proposals I make, which tend to the enlarging a Man's Soul, and amplifying him,
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and qualifying him, to be an Instrument to advance and promote the Good of the World.
and qualifying him, to be an Instrument to advance and promote the Good of the World.
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* Lastly, This is a Challenge to the Corrupt Guise of this World; and the degenerate Practice that is in it.
* Lastly, This is a Challenge to the Corrupt Guise of this World; and the degenerate Practice that is in it.
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Do we profess our selves to be Christians? — Do we do LOVELY Things? Do we profess our selves to be Christians? — Do we do LOVELY Things?
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How is the World apostatized from the Divine Nature;
How is the World apostatized from the Divine Nature;
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and degenerate into the Devilish Nature? For, commonly, our Parts are employed, and our Time spent, in studying and contriving Defiances one against another.
and degenerate into the Devilish Nature? For, commonly, our Parts Are employed, and our Time spent, in studying and contriving Defiances one against Another.
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In the Creation, God made the Second in order to the First. And, if we answer the Order of our Creation;
In the Creation, God made the Second in order to the First. And, if we answer the Order of our Creation;
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we shou'd be so much the more provided for, by how many more there are in the World. It should be;
we should be so much the more provided for, by how many more there Are in the World. It should be;
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one Man a God to another: But, we, through our Degeneracy, make it to be; every Man a Wolf to another.
one Man a God to Another: But, we, through our Degeneracy, make it to be; every Man a Wolf to Another.
crd n1 dt np1 p-acp j-jn: cc-acp, pns12, p-acp po12 n1, vvb pn31 pc-acp vbi; d n1 dt n1 p-acp j-jn.
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For, we see Men glory in their Cunning, and their Craft: And a cunning and crafty Man, he is called a wise Man:
For, we see Men glory in their Cunning, and their Craft: And a cunning and crafty Man, he is called a wise Man:
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But This is no true Wisdom. Whatsoever Things are of GOOD REPORT. Things may be of good Report two Ways.
But This is no true Wisdom. Whatsoever Things Are of GOOD REPORT. Things may be of good Report two Ways.
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There are Majora, Insigniora Jura: The greater, the higher, more universal, famous Rights. And there are Minutiora, Leviora: The lesser, more particular,
There Are Marjoram, Insigniora Jura: The greater, the higher, more universal, famous Rights. And there Are Minutiora, Leviora: The lesser, more particular,
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and obscurer Rights. And, there is difference between these two, both in respect of the Matter, and of the Evidence.
and obscurer Rights. And, there is difference between these two, both in respect of the Matter, and of the Evidence.
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The former need no external Report, no foreign Determination; they are above it: Loquuntur Res: The Things speak themselves:The former need no external Report, no foreign Determination; they Are above it: Loquuntur Rest: The Things speak themselves:
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And the Voice and Language of Things is more certain and infallible, then Sense of Persons liable to Prejudice;
And the Voice and Language of Things is more certain and infallible, then Sense of Persons liable to Prejudice;
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who may be incompetent to make Report; through Impotency, or Partiality: But the Voice of Things is uniform, constant, and what cannot be practised upon.
who may be incompetent to make Report; through Impotency, or Partiality: But the Voice of Things is uniform, constant, and what cannot be practised upon.
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All Men acknowledge Piety, Devotion towards God; Justice, Righteousness amongst Men; Sobriety, Temperance, as every Man's Measure, conducible to his Health, conservative of his Life.
All Men acknowledge Piety, Devotion towards God; justice, Righteousness among Men; Sobriety, Temperance, as every Man's Measure, conducible to his Health, conservative of his Life.
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And, we may take that to be the Sense of Human Nature, wherein all Men agree.
And, we may take that to be the Sense of Human Nature, wherein all Men agree.
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Who commends not Modesty, before Impudency? Faithfulness, before Treachery? Charity, before selfishness? Mercifulness, before Cruelty? Moderation, before Insolency and Usurpation? Sobriety, before Intemperance? Love and Good-will, before Malice and Envy?Who commends not Modesty, before Impudence? Faithfulness, before Treachery? Charity, before selfishness? Mercifulness, before Cruelty? Moderation, before Insolency and Usurpation? Sobriety, before Intemperance? Love and Goodwill, before Malice and Envy?
r-crq vvz xx n1, p-acp n1? n1, p-acp n1? n1, p-acp n1? n1, p-acp n1? n1, p-acp n1 cc n1? n1, p-acp n1? vvb cc j, p-acp n1 cc n1?
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As for the Latter Rights: In these the Reason of the Thing is less evident, and the Right of the Case * is of more hazardous and uncertain Determination;
As for the Latter Rights: In these the Reason of the Thing is less evident, and the Right of the Case * is of more hazardous and uncertain Determination;
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because of Change, or Variety of Circumstances.
Because of Change, or Variety of circumstances.
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There is some what a different account in this Case, in respect of the Liberty of the interior Man, in Foro interno (as we speak) and of the exterior Man, in foro externo. In the former, no Creature hath Cognizance; therefore doth not intermeddle.
There is Some what a different account in this Case, in respect of the Liberty of the interior Man, in Foro interno (as we speak) and of the exterior Man, in foro externo. In the former, no Creature hath Cognizance; Therefore does not intermeddle.
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As concerning the Acts of the external Man; not only the Sense of one's private Judgment is to be taken into Consideration;
As Concerning the Acts of the external Man; not only the Sense of one's private Judgement is to be taken into Consideration;
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but, in the Use of our Liberty, a just Regard is to be had to others; to Government, and Authority;
but, in the Use of our Liberty, a just Regard is to be had to Others; to Government, and authority;
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to the Sense of other People; to the maintaining of Charity: For Universal Charity is a Thing final in Religion.
to the Sense of other People; to the maintaining of Charity: For Universal Charity is a Thing final in Religion.
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Wherefore, the maintaining and enlarging Love and Good-will, Order, and Peace, are to be preferr'd before the Use of Externals in particular Cases.
Wherefore, the maintaining and enlarging Love and Goodwill, Order, and Peace, Are to be preferred before the Use of Externals in particular Cases.
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Modesty, Humility, Meekness, Charity, and such Vertues, do sanctifie by their Presence and Operations: Which cannot be affirm'd of those Things which belong to the Instrumental part of Religion;
Modesty, Humility, Meekness, Charity, and such Virtues, do sanctify by their Presence and Operations: Which cannot be affirmed of those Things which belong to the Instrumental part of Religion;
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as Prayer, Hearing of Sermons, Receiving the Sacraments; all which, are esteem'd from their Respect to an End;
as Prayer, Hearing of Sermons, Receiving the Sacraments; all which, Are esteemed from their Respect to an End;
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and are then crown'd when they attain their Purpose. For, Scripture tells us, * as to those who are immoral;
and Are then crowned when they attain their Purpose. For, Scripture tells us, * as to those who Are immoral;
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that the Prayers of Persons, in such Circumstances, may be Abomination. I put these * Things, in Competition with the other; that the Prayers of Persons, in such circumstances, may be Abomination. I put these * Things, in Competition with the other;
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not to prejudice these; but to prefer the other. These are the Means, the other the End. Our Saviour justifies this Distinction between the greater and lesser Rights: — Judgment, Mercy, Faith;
not to prejudice these; but to prefer the other. These Are the Means, the other the End. Our Saviour Justifies this Distinction between the greater and lesser Rights: — Judgement, Mercy, Faith;
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the weightier Matters; these ought ye to have done. — Tithe of Mint, Annise, Cummin; these ought ye not to have left undone. the Weightier Matters; these ought you to have done. — Tithe of Mint, Anise, Cummin; these ought you not to have left undone.
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So far as Conscience may be concern'd, there is Certainty enough in Things.
So Far as Conscience may be concerned, there is Certainty enough in Things.
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We may have sufficient Assurance from the Reason of Things themselves, or their Reference to the End; from the clear Report of so creditable an Instrument as the Bible; from the Sense of Human Nature; from the joint Report and Agreement of all who have not neglected or abused their Faculties;
We may have sufficient Assurance from the Reason of Things themselves, or their Referente to the End; from the clear Report of so creditable an Instrument as the bible; from the Sense of Human Nature; from the joint Report and Agreement of all who have not neglected or abused their Faculties;
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who are (as Euripides says) NONLATINALPHABET. So that That hath but little or no place in Religion, and is very mean,
who Are (as Euripides Says). So that That hath but little or no place in Religion, and is very mean,
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and low, which is doubtful and uncertain; which is not of unquestionable good Report. Wherefore it argues Carelessness, and neglective Indifferency;
and low, which is doubtful and uncertain; which is not of unquestionable good Report. Wherefore it argues Carelessness, and neglective Indifferency;
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to be unresolved, undetermined, in Matters of any Weight in Religion. For, we may fetch most of it out of our selves.
to be unresolved, undetermined, in Matters of any Weight in Religion. For, we may fetch most of it out of our selves.
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Awaken Intelectual Faculties, search, consider, examine Principles of God's Creation. All, but what is properly reveal'd Truth, may be found out. Awaken Intellectual Faculties, search, Consider, examine Principles of God's Creation. All, but what is properly revealed Truth, may be found out.
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All Offices of Piety, Devotion towards God; all Acts of Righteousness, all Ways of Moderation, Kindness, Benevolence towards Fellow-Creatures;
All Offices of Piety, Devotion towards God; all Acts of Righteousness, all Ways of Moderation, Kindness, Benevolence towards Fellow-Creatures;
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Subordination of Sense to Reason, within thy self.
Subordination of Sense to Reason, within thy self.
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Wherefore, it lies upon us, to excel in these great Instances of Morality, gain Repute and Esteem in Minds of Men, by exact Conscience in them.
Wherefore, it lies upon us, to excel in these great Instances of Morality, gain Repute and Esteem in Minds of Men, by exact Conscience in them.
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In these greater Things we should be resolved and peremptory against the evil Suggestions and Provocations of a profane degenerate World:
In these greater Things we should be resolved and peremptory against the evil Suggestions and Provocations of a profane degenerate World:
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In the lesser Things, where common Sense * and Opinion is contrary * to Private; suspend a while, for thy own sake; forbear, for thy Brother's. General good Report is considerable;
In the lesser Things, where Common Sense * and Opinion is contrary * to Private; suspend a while, for thy own sake; forbear, for thy Brother's. General good Report is considerable;
p-acp dt jc n2, c-crq j n1 * cc n1 vbz n-jn * p-acp j; vvb dt n1, p-acp po21 d n1; vvb, p-acp po21 ng1. j j n1 vbz j;
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and, by particular Persons, to be weigh'd in foro interno. ' Twou'd make a Man jealous of himself, suspicious of his own Reason;
and, by particular Persons, to be weighed in foro interno. ' Towbed make a Man jealous of himself, suspicious of his own Reason;
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so far as to make him examine further; enquire, and not be too peremptory.
so Far as to make him examine further; inquire, and not be too peremptory.
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In foro externo, common Sense, * and Opinion, is a very great Abridgment, Limitation, Restriction upon our Liberty.In foro externo, Common Sense, * and Opinion, is a very great Abridgment, Limitation, Restriction upon our Liberty.
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Our Credit may not be euough to defend us from Censure: Or, * on the other hand, it may be consider'd too much;
Our Credit may not be euough to defend us from Censure: Or, * on the other hand, it may be considered too much;
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so as to lead others to practise, without Judgment of their own.
so as to led Others to practise, without Judgement of their own.
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* We shou'd consider also our Uncertainty, Fallibility, Partiality, where we are affected or have a Mind.
* We should Consider also our Uncertainty, Fallibility, Partiality, where we Are affected or have a Mind.
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So that it is safe and prudent to see also with other Mens Eyes. In Multitude of Counsellours is Safety.
So that it is safe and prudent to see also with other Men's Eyes. In Multitude of Counsellors is Safety.
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'Tis a Thing very desirable, to have the World be as smooth and calm, as quiet and tolerable, as may be.
It's a Thing very desirable, to have the World be as smooth and Cam, as quiet and tolerable, as may be.
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Offences amongst Men are apt enough to arise. Where we cannot yield internal Assent, for want of Evidence, and assurance in Things;
Offences among Men Are apt enough to arise. Where we cannot yield internal Assent, for want of Evidence, and assurance in Things;
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external Obedience and Compliance with Sense of others, may be yielded, for the maintaining of Peace, Love, and Good-will. If there be any VERTUE.external obedience and Compliance with Sense of Others, may be yielded, for the maintaining of Peace, Love, and Goodwill. If there be any VERTUE.
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Can any thing come after so many Excellencies, * after so many Universals, such transcendent Accomplishments? this shou'd seem needless:
Can any thing come After so many Excellencies, * After so many Universals, such transcendent Accomplishments? this should seem needless:
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For, what can be more, or further? * But the Apostle doth not say * here that there is any thing beyond; any thing distinct; any thing further to be added to what he had said before. It is not positive:
For, what can be more, or further? * But the Apostle does not say * Here that there is any thing beyond; any thing distinct; any thing further to be added to what he had said before. It is not positive:
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For, it is but if any Vertue: He seems to suppose he might not think of all:
For, it is but if any Virtue: He seems to suppose he might not think of all:
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But intimates, that * whatever were wanting, he wou'd add that also if it did occur;
But intimates, that * whatever were wanting, he would add that also if it did occur;
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and leaves us to supply the Defect, by Parity of Reason. His Mind is, that a Christian shou'd be very compleat.
and leaves us to supply the Defect, by Parity of Reason. His Mind is, that a Christian should be very complete.
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The Word NONLATINALPHABET in a strict and peculiar Sense, signifies Warlike Valour, or Courage; in a common and ordinary Sense, any Perfection; in a Philosophical Sense, NONLATINALPHABET as opposed to NONLATINALPHABET * as contrary to Vice and Wickedness.
The Word in a strict and peculiar Sense, signifies Warlike Valour, or Courage; in a Common and ordinary Sense, any Perfection; in a Philosophical Sense, as opposed to * as contrary to Vice and Wickedness.
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This is, also, the Theological Sense; and so is used by another Apostle twice. * But St. Paul never uses this Word but in this place:
This is, also, the Theological Sense; and so is used by Another Apostle twice. * But Saint Paul never uses this Word but in this place:
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Tho' he oft insists on all the Christian Graces; and Fruits of the Divine Spirit: All which are Vertues as * consider'd in us; Though he oft insists on all the Christian Graces; and Fruits of the Divine Spirit: All which Are Virtues as * considered in us;
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and * are call'd Graces as from God. To guess, therefore, at what the Apostle may mean, here.
and * Are called Graces as from God. To guess, Therefore, At what the Apostle may mean, Here.
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This is explicable in these Particulars.
This is explicable in these Particulars.
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In the Skill of several Mysteries, of Arts and Sciences, of Tongues and Languages, of Trades and Professions;
In the Skill of several Mysteres, of Arts and Sciences, of Tongues and Languages, of Trades and Professions;
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in the Use of Gifts, whether ordinary, and acquired by our own Industry, and Study;
in the Use of Gifts, whither ordinary, and acquired by our own Industry, and Study;
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or extraordinary, as 1 Cor. 12. &c. These are divers Ways in which Human Nature may be perfected;
or extraordinary, as 1 Cor. 12. etc. These Are diverse Ways in which Human Nature may be perfected;
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and in which, it may be employed.
and in which, it may be employed.
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The Apostle * therefore would not have Christians wanting * in any thing; or think any piece of Morality below them;
The Apostle * Therefore would not have Christians wanting * in any thing; or think any piece of Morality below them;
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be it as low as * meerly Civility, Affability, Courtesie. The Apostle may be understood to have respect to the Peculiarities of Persons.
be it as low as * merely Civility, Affability, Courtesy. The Apostle may be understood to have respect to the Peculiarities of Persons.
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* There is that which is peculiar to each Sex. The proper Excellence of one Sex, is Modesty, and loving Affection:
* There is that which is peculiar to each Sex. The proper Excellence of one Sex, is Modesty, and loving Affection:
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The proper Excellence of the other Sex, is Judgment of the Reason of Things; Courage, and Resolution.
The proper Excellence of the other Sex, is Judgement of the Reason of Things; Courage, and Resolution.
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Some People, besides their general Goodness, Integrity, and Uprightness, as honest Men, and good Christians; are singularly good and useful in some particular Way, and to some special Purpose.
some People, beside their general goodness, Integrity, and Uprightness, as honest Men, and good Christians; Are singularly good and useful in Some particular Way, and to Some special Purpose.
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Some are dexterous to put off an Abuse by innocent Wit, and so prevent falling out.
some Are dexterous to put off an Abuse by innocent Wit, and so prevent falling out.
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Some are dexterous to put another out of a Fit of Passion;
some Are dexterous to put Another out of a Fit of Passion;
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without either speaking Untruth, or Hurt to the Person who was the Cause of the Provocation. (Thus Abigal, 1 Sam. 25.) Some, to put by ill Counsel,
without either speaking Untruth, or Hurt to the Person who was the Cause of the Provocation. (Thus Abigal, 1 Sam. 25.) some, to put by ill Counsel,
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and so to prevent Mischief (as Hushai, 2 Sam. 17.) some, to prevent Mistakes * in Conversation; having Wit at Hand,
and so to prevent Mischief (as Hushai, 2 Sam. 17.) Some, to prevent Mistakes * in Conversation; having Wit At Hand,
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for better Construction than the Person concern'd was ready to make. Some are good at Peacemaking; excellent Arbitrators, Referrees;
for better Construction than the Person concerned was ready to make. some Are good At Peacemaking; excellent Arbitrators, Referees;
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ingenious at finding out Tempers and Terms of Accommodation. Some are very good Company; * able to relieve, and recreate oppress'd drooping Spirits.
ingenious At finding out Tempers and Terms of Accommodation. some Are very good Company; * able to relieve, and recreate oppressed drooping Spirits.
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Some can handsomely bring another off, when unhappily engaged. — These are good Effects of Nimbleness of Wit, and Quickness of Apprehension;
some can handsomely bring Another off, when unhappily engaged. — These Are good Effects of Nimbleness of Wit, and Quickness of Apprehension;
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which are oft found to prevent Mischief. These several distinct Excellencies, and Perfections, are the Ornaments and Endowments of Human Nature;
which Are oft found to prevent Mischief. These several distinct Excellencies, and Perfections, Are the Ornament and Endowments of Human Nature;
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and not all usually meeting in the same Person: But divided, and dispersed, amongst Men.
and not all usually meeting in the same Person: But divided, and dispersed, among Men.
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They are so many Rays and Beams of the Infiniteness of the Divine Knowledge, and Wisdom;They Are so many Rays and Beams of the Infiniteness of the Divine Knowledge, and Wisdom;
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the Flourishes of God's liberal and bountiful Creation.
the Flourishes of God's liberal and bountiful Creation.
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These, also, recommend us one to another, as needing each other in several Ways, and to different Purposes.These, also, recommend us one to Another, as needing each other in several Ways, and to different Purposes.
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* For, by a joint Contribution of our several divided Perfections, we make one Body compleat. Whereas an Absoluteness and Self-sufficiency is not found in any Particular. I conclude. What is useful, grateful, beneficial;
* For, by a joint Contribution of our several divided Perfections, we make one Body complete. Whereas an Absoluteness and Self-sufficiency is not found in any Particular. I conclude. What is useful, grateful, beneficial;
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tho' we cannot say it falls under particular Command, is here recommended to us, under the Name of VERTUE. If there be any PRAISE.
though we cannot say it falls under particular Command, is Here recommended to us, under the Name of VERTUE. If there be any PRAISE.
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PRAISE is a Note of Vertue, and a Piece of its Reward. It follows Vertue; as Shadow, a Body. It accompanies worthy Action;
PRAISE is a Note of Virtue, and a Piece of its Reward. It follows Virtue; as Shadow, a Body. It Accompanies worthy Actium;
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and is an Incentive and Spur to it.
and is an Incentive and Spur to it.
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'Tis true, Vertue is in our Power, praise not: But, that * Commendation which is from Persons not competent, and who are themselves, unworthy;
It's true, Virtue is in our Power, praise not: But, that * Commendation which is from Persons not competent, and who Are themselves, unworthy;
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that which follows not good Action, is not Praise or Honour. Truth is great: It may be oppress'd a while; but will at last prevail.that which follows not good Actium, is not Praise or Honour. Truth is great: It may be oppressed a while; but will At last prevail.
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When Men are incompetent to judge, through their Insufficiency; or are engaged in an evil Way;
When Men Are incompetent to judge, through their Insufficiency; or Are engaged in an evil Way;
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we are, then, to approve our selves to their Consciences; not their Humours, Wills, Pleasures. But where Men judge according to the Rule of Right; their Sense is considerable; and their Commendation valuable.
we Are, then, to approve our selves to their Consciences; not their Humours, Wills, Pleasures. But where Men judge according to the Rule of Right; their Sense is considerable; and their Commendation valuable.
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* Now, he that is prais'd for something worthy, useful, or taking with Men, hath Acceptance, is attended upon with Expectation;
* Now, he that is praised for something worthy, useful, or taking with Men, hath Acceptance, is attended upon with Expectation;
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and may make good Advantage of this. Whereas, if he be not regarded, nor consider'd; he will have no Opportunity to do Men good.
and may make good Advantage of this. Whereas, if he be not regarded, nor considered; he will have no Opportunity to do Men good.
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And where Men are forestall'd, prepossess'd, prejudiced, a Man loses his Labour with them. Wherefore, Men do well to stand upon their Credit:
And where Men Are forestalled, prepossessed, prejudiced, a Man loses his Labour with them. Wherefore, Men do well to stand upon their Credit:
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and this, for their own better Security * in Vertue; as well as for their further Advantage to do others Good.
and this, for their own better Security * in Virtue; as well as for their further Advantage to do Others Good.
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He that despises Shame despises Sin; cares not what he does; will do any thing. 'Tis a sharp Reproof, a pungent Argument, in few words;
He that despises Shame despises since; Cares not what he does; will do any thing. It's a sharp Reproof, a pungent Argument, in few words;
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Are you not ashamed? Upon this account it is preservative, soveraign, and very conducive to the Safety of Persons in * a vertuous way; that Men of Place and Worth, either declare a good Opinion; are you not ashamed? Upon this account it is preservative, sovereign, and very conducive to the Safety of Persons in * a virtuous Way; that Men of Place and Worth, either declare a good Opinion;
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or, at least, good Hopes and Expectations of those within their Government.
or, At least, good Hope's and Expectations of those within their Government.
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It tends to engage, and encourage to Proficiency in Vertue. If a Man have lost his Credit; he will grow desperate.
It tends to engage, and encourage to Proficiency in Virtue. If a Man have lost his Credit; he will grow desperate.
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'Tis an irreparable Evil, to take away another's Fame. 'Tis to take away his second Security to Goodness;
It's an irreparable Evil, to take away another's Fame. It's to take away his second Security to goodness;
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* as Conscience is * his first. Commendation, * therefore, is of use, both to encourage Good-behaviour; and further settle the Well-resolved.
* as Conscience is * his First. Commendation, * Therefore, is of use, both to encourage Good-behaviour; and further settle the Well-resolved.
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And, he who hath the advantage of Repute, and Credit, may more easily perswade to ways of Goodness, and Sobriety.
And, he who hath the advantage of Repute, and Credit, may more Easily persuade to ways of goodness, and Sobriety.
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Wherefore, if the good Word of others may be gain'd, upon Terms of Truth and Righteousness:
Wherefore, if the good Word of Others may be gained, upon Terms of Truth and Righteousness:
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It is a very good purchase; as tending to our own better Security and Settlement in Vertue;
It is a very good purchase; as tending to our own better Security and Settlement in Virtue;
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and to the enabling us to deal effectually with others, for their Good. Think these things REASONABLE.
and to the enabling us to deal effectually with Others, for their Good. Think these things REASONABLE.
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So it is in the Original NONLATINALPHABET. Apply to them the Reason of your own Minds. In the Use of your Reason, Mind, and Understanding;
So it is in the Original. Apply to them the Reason of your own Minds. In the Use of your Reason, Mind, and Understanding;
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in the exercise of your Natural Faculties, charge your self with these things. It is not barely, have them in your Thoughts: in the exercise of your Natural Faculties, charge your self with these things. It is not barely, have them in your Thoughts:
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but, in the use of your Reason, recommend all these things to your self. Think that you do not acquit your self;
but, in the use of your Reason, recommend all these things to your self. Think that you do not acquit your self;
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that you do not that that becomes you; that you do not raise a connatural Superstructure to the Foundation of Nature;
that you do not that that becomes you; that you do not raise a connatural Superstructure to the Foundation of Nature;
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if you do not, in the Reason of your Mind, think all these things worthy of you.
if you do not, in the Reason of your Mind, think all these things worthy of you.
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This is the Sense of the words. — Religion exercises, teaches, satisfies that which is the Height and Excellency of our Nature.
This is the Sense of the words. — Religion exercises, Teaches, Satisfies that which is the Height and Excellency of our Nature.
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Our Reason is not confounded by our Religion;Our Reason is not confounded by our Religion;
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but awaken'd, excited, employ'd, directed, and improved. For, this is the Faculty, whereby we are capable of God;
but awakened, excited, employed, directed, and improved. For, this is the Faculty, whereby we Are capable of God;
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apprehensive of him, receptive from him; whereby we can make Acknowledgments to him; make Returns upon him.
apprehensive of him, receptive from him; whereby we can make Acknowledgments to him; make Returns upon him.
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The first Operation of Religion is Mental and Intellectual. They begin at the wrong end, who set not themselves here first to work;
The First Operation of Religion is Mental and Intellectual. They begin At the wrong end, who Set not themselves Here First to work;
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so are not likely to bring any thing to Perfection. For, the Mind's Resolution and Satisfaction, is first and principal. If we leap over this;
so Are not likely to bring any thing to Perfection. For, the Mind's Resolution and Satisfaction, is First and principal. If we leap over this;
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we shall be ever after lame in our way. Credulity is but Impotency. The Simple believeth every word:
we shall be ever After lame in our Way. Credulity is but Impotency. The Simple Believeth every word:
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but, the prudent Man looks well to what he admits.
but, the prudent Man looks well to what he admits.
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Man is not well settled, or confirm'd in his Religion, until his Religion become the Reason of his Mind.
Man is not well settled, or confirmed in his Religion, until his Religion become the Reason of his Mind.
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'Tis Lowness, and Imperfection in Religion, to drudge therein;
It's Lowness, and Imperfection in Religion, to drudge therein;
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to take up Duties, as Burdens; to do them as Tasks, barely to satisfie Conscience, that Conscience may not trouble, vex, condemn.
to take up Duties, as Burdens; to do them as Tasks, barely to satisfy Conscience, that Conscience may not trouble, vex, condemn.
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They who are come to any growth in Religion, are freespirited in it; act with inward Satisfaction, Pleasure, Content. They who Are come to any growth in Religion, Are freespirited in it; act with inward Satisfaction, Pleasure, Content.
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They understand it is for our Good; desireable of it self; and therefore, act with Delight.
They understand it is for our Good; desirable of it self; and Therefore, act with Delight.
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Religion, till then, is not our own; is not settled in the Subject; is not secured:
Religion, till then, is not our own; is not settled in the Subject; is not secured:
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till then, Men will not be friendly to it;
till then, Men will not be friendly to it;
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will not make it their Adoption, or Choice: but rather look upon it as their Exacter, Controuler of Liberty and Will, * and look upon God * as an Egyptian Task-Master.
will not make it their Adoption, or Choice: but rather look upon it as their Exacter, Controller of Liberty and Will, * and look upon God * as an Egyptian Task-Master.
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They will carry it as a Burden, which they wou'd throw off; if they might have their Minds.
They will carry it as a Burden, which they would throw off; if they might have their Minds.
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* But, I dare undertake to shew, that all true Reason is for Religion; and nothing of Truth against it.
* But, I Dare undertake to show, that all true Reason is for Religion; and nothing of Truth against it.
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Religion doth us the greatest Service and Courtesie.
Religion does us the greatest Service and Courtesy.
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To our Minds it does Good directly and immediately: to our Bodies, by the good Consequents on the Mind's Government.
To our Minds it does Good directly and immediately: to our Bodies, by the good Consequents on the Mind's Government.
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It relieves us, in case of the greatest inward Evils (Guiltiness, Malignity, Rancour, Malice) which,
It relieves us, in case of the greatest inward Evils (Guiltiness, Malignity, Rancour, Malice) which,
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if not removed, we must be most miserable: and, it possesses us of truest inward Good.
if not removed, we must be most miserable: and, it Possesses us of Truest inward Good.
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In this Sense, is that verified, which Solomon says of Wisdom, Her ways are ways of Pleasantness:
In this Sense, is that verified, which Solomon Says of Wisdom, Her ways Are ways of Pleasantness:
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and all her paths are Peace. and all her paths Are Peace.
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SERMON II. ACTS XIII. 38. Be it known unto you therefore, Men, and Brethren, that through this Man, is preached unto you Forgiveness of Sin.
SERMON II ACTS XIII. 38. Be it known unto you Therefore, Men, and Brothers, that through this Man, is preached unto you Forgiveness of Sin.
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THAT we may the better estimate, of what Consequence this is to us;
THAT we may the better estimate, of what Consequence this is to us;
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and how much we are beholden to the Divine Goodness, for this great Benefit of Pardon and Forgiveness; let us look into the Evil that we are rid and discharg'd of, by this Act of God:
and how much we Are beholden to the Divine goodness, for this great Benefit of Pardon and Forgiveness; let us look into the Evil that we Are rid and discharged of, by this Act of God:
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let us look into the Nature and Quality of Sin. SIN, as it reflects upon God, is an Act either of Neglect, or Contempt.
let us look into the Nature and Quality of Sin. SIN, as it reflects upon God, is an Act either of Neglect, or Contempt.
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And how shall we answer it, if we be guilty upon either account? if either we neglect our bounden Duty,
And how shall we answer it, if we be guilty upon either account? if either we neglect our bounden Duty,
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or cast Contempt and Scorn upon our Sovereign? by whose Power, we are raised out of nothing, into Being;
or cast Contempt and Scorn upon our Sovereign? by whose Power, we Are raised out of nothing, into Being;
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at whose Pleasure, we are continued in Being; and at whose Appointment, we shall go out of these Beings that now we have:
At whose Pleasure, we Are continued in Being; and At whose Appointment, we shall go out of these Beings that now we have:
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and it will not be in our Power to withhold our Souls from him, one moment,
and it will not be in our Power to withhold our Souls from him, one moment,
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tho' the State and Welfare of them to all Eternity, did depend thereupon.
though the State and Welfare of them to all Eternity, did depend thereupon.
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Let us also consider, what SIN is in it self. It is a Violation of the Rule of Righteousness, the Law of Heaven;
Let us also Consider, what SIN is in it self. It is a Violation of the Rule of Righteousness, the Law of Heaven;
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from which God himself, (who is cloathed with Omnipotency, in whom is the Fulness of Power and Liberty) never did vary, from Eternity; nor will, to Eternity:
from which God himself, (who is clothed with Omnipotency, in whom is the Fullness of Power and Liberty) never did vary, from Eternity; nor will, to Eternity:
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for, the Throne of God is established in Righteousness.
for, the Throne of God is established in Righteousness.
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What, then, do we think it is for us, sorry Creatures, to take upon us, to controul the immutable and unalterable Law of everlasting Righteousness, Goodness,
What, then, do we think it is for us, sorry Creatures, to take upon us, to control the immutable and unalterable Law of everlasting Righteousness, goodness,
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and Truth, upon which the Universe depends?
and Truth, upon which the Universe depends?
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Then again SIN, in respect of By-standers, is a thing of very bad consequence, and of ill Influence;
Then again SIN, in respect of Bystanders, is a thing of very bad consequence, and of ill Influence;
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because of the Prejudice of Example. For, we are more apt to follow Example, than to live by Rule:
Because of the Prejudice of Exampl. For, we Are more apt to follow Exampl, than to live by Rule:
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and nothing is more frequent, than for Men to pretend Use, Custom, and Practice, even against an establish'd Law:
and nothing is more frequent, than for Men to pretend Use, Custom, and Practice, even against an established Law:
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and we justifie our selves, as we think, by doing as others do; and that we are not singular and alone in what we say and Practice.
and we justify our selves, as we think, by doing as Others do; and that we Are not singular and alone in what we say and Practice.
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That which we call Moral Evil, is a thing of the greatest Ugliness and Deformity in the World.
That which we call Moral Evil, is a thing of the greatest Ugliness and Deformity in the World.
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The Filthiness of Sin is express'd in Scripture under the names of those things that are of the greatest Loathsomeness and Deformity.
The Filthiness of since is expressed in Scripture under the names of those things that Are of the greatest Loathsomeness and Deformity.
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Nothing is so bad as Moral Depravation. Corruption, Rotteness, and Putrefaction •n Naturals, even to Stench and Nauseousness, is not so bad as the Exorbitance and Degeneracy of an Intelligent Agent, out of the Course of Vertue, and Honesty;
Nothing is so bad as Moral Depravation. Corruption, Rottenness, and Putrefaction •n Naturals, even to Stench and Nauseousness, is not so bad as the Exorbitance and Degeneracy of an Intelligent Agent, out of the Course of Virtue, and Honesty;
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because Intelligent Agents act in a higher order than Naturals: for, in these, it is only a Tendency to Dissolution,
Because Intelligent Agents act in a higher order than Naturals: for, in these, it is only a Tendency to Dissolution,
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and Nonentity; and so it is a Negative Evil. But all the Departures from Right Reason, are privatively Evil.
and Nonentity; and so it is a Negative Evil. But all the Departures from Right Reason, Are privatively Evil.
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Now, of what great Consequence must this be to us, to be discharg'd of a thing, of so much Malignity in the Agent? a thing which carries so much Insolence, Arrogance, Presumption, Self-assuming, and Confidence;
Now, of what great Consequence must this be to us, to be discharged of a thing, of so much Malignity in the Agent? a thing which carries so much Insolence, Arrogance, Presumption, Self-assuming, and Confidence;
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lifting up our selves above what we ought;
lifting up our selves above what we ought;
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which not only in its own Nature and Quality, is a Privation; but a Pollution; a thing that makes Havock, and brings all into Confusion;
which not only in its own Nature and Quality, is a Privation; but a Pollution; a thing that makes Havoc, and brings all into Confusion;
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turns all upside down, and puts every thing out of order; so that no Man can tell what will be next.
turns all upside down, and puts every thing out of order; so that no Man can tell what will be next.
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Nor * indeed can * any one think what that Man will dare to do, that durst vary from Right. For, by the same Authority that any Man varies from Right in any one Instance, he may in all. It is Innocency that is our Protection:
Nor * indeed can * any one think what that Man will Dare to do, that durst vary from Right. For, by the same authority that any Man Varies from Right in any one Instance, he may in all. It is Innocency that is our Protection:
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and he that disrobes himself of that, opens the way to all manner of Unrighteousness. And lastly, SIN, in its consequence, is Punishment. For, the Wages of Sin is Death.
and he that disrobes himself of that, Opens the Way to all manner of Unrighteousness. And lastly, SIN, in its consequence, is Punishment. For, the Wages of since is Death.
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And, as Life comprehends Health and Strength, with all Happiness; so Death is perfectly contrary. It is therefore a Matter of great Importance, for * one of a considerative Mind, And, as Life comprehends Health and Strength, with all Happiness; so Death is perfectly contrary. It is Therefore a Matter of great Importance, for * one of a considerative Mind,
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and an awaken'd Conscience, to be able to satisfie himself in this Matter;
and an awakened Conscience, to be able to satisfy himself in this Matter;
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and to know how he may come off from the Guilt of his Sin, and the Punishment due thereunto.
and to know how he may come off from the Gilded of his since, and the Punishment due thereunto.
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And, I shall do you very good Service, if I can propose to you such Grounds and Principles as may satisfie your Minds, in the Belief of God's Forgiveness of Sin.
And, I shall do you very good Service, if I can propose to you such Grounds and Principles as may satisfy your Minds, in the Belief of God's Forgiveness of Sin.
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The great Revelation that we have from Heaven, is, above all things, satisfactory to the Reason of our Minds, in this Matter:
The great Revelation that we have from Heaven, is, above all things, satisfactory to the Reason of our Minds, in this Matter:
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in which, it is declared that God looks upon what our Saviour hath done, and suffer'd, in his Undertaking for us,
in which, it is declared that God looks upon what our Saviour hath done, and suffered, in his Undertaking for us,
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as a very valuable Consideration for the Pardon of Sin, to them that do repent.
as a very valuable Consideration for the Pardon of since, to them that do Repent.
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Now, that we may believe the former, and charge our selves with the latter; I propose to you these Considerations and Arguments: (1.) From the Goodness of the Divine Nature. (2.) From the Tenure of Gospel-Revelation. (3.) From those Impresses of Goodness,
Now, that we may believe the former, and charge our selves with the latter; I propose to you these Considerations and Arguments: (1.) From the goodness of the Divine Nature. (2.) From the Tenure of Gospel revelation. (3.) From those Impresses of goodness,
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and Kindness, that God has stamp'd throughout the whole Creation. (4.) I shall make it appear, that it is a thing every way worthy God, to pardon Sin to Penitents.
and Kindness, that God has stamped throughout the Whole Creation. (4.) I shall make it appear, that it is a thing every Way worthy God, to pardon since to Penitents.
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* And, (5.) That the Evil of Punishment hath the place of a Mean only;
* And, (5.) That the Evil of Punishment hath the place of a Mean only;
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not of an End. 1 st. From the Quality of the Divine Nature GOODNESS. It is the very Perfection of the Divine Nature.
not of an End. 1 Saint. From the Quality of the Divine Nature GOODNESS. It is the very Perfection of the Divine Nature.
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Now, Acts that flow from Nature have two Advantages;
Now, Acts that flow from Nature have two Advantages;
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They are very easie and pleasant; They are most sure and certain: For, Nature fails not;
They Are very easy and pleasant; They Are most sure and certain: For, Nature fails not;
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Nature is uniform, regular, and constant. What Nature doth, is without resistance; against all Impediments: * It goes on readily in its course;
Nature is uniform, regular, and constant. What Nature does, is without resistance; against all Impediments: * It Goes on readily in its course;
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and doth not waste and spend it self, as other Agents do.
and does not waste and spend it self, as other Agents do.
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A Person of GOODNATURE doth Courtesies and Kindnesses, with as much Freedom and Readiness, as an Ill-natur'd Person doth Injuries. And, by this, we may be assur'd that Goodness is the Excellency of the Divine Nature;
A Person of GOOD-NATURE does Courtesies and Kindnesses, with as much Freedom and Readiness, as an Ill-natured Person does Injuries. And, by this, we may be assured that goodness is the Excellency of the Divine Nature;
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because all other Perfections become Divine, as they are in conjunction with Goodness. Take away Goodness and nothing is a Divine Perfection:
Because all other Perfections become Divine, as they Are in conjunction with goodness. Take away goodness and nothing is a Divine Perfection:
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For, Power and Wit are in the Diabolical State, as well as other-where:
For, Power and Wit Are in the Diabolical State, as well as otherwhere:
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and we are apt to fear Wit and Power: but whereever there is Goodness, we have Expectation from it.
and we Are apt to Fear Wit and Power: but wherever there is goodness, we have Expectation from it.
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It is not safe for Wit and Power to be alone. Our Safety and Security is in Goodness:
It is not safe for Wit and Power to be alone. Our Safety and Security is in goodness:
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and it is much for our advantage that all Divine Perfections are in conjunction with Goodness.
and it is much for our advantage that all Divine Perfections Are in conjunction with goodness.
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— Never any that had the Notion of a God, doubted of his Omnipotency and All-sufficiency: but, the great Question is, concerning his WILL:
— Never any that had the Notion of a God, doubted of his Omnipotency and All-sufficiency: but, the great Question is, Concerning his WILL:
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For, here, our Hearts are apt to misgive us. He, being perfectly free, is subject to no restraint:
For, Here, our Hearts Are apt to misgive us. He, being perfectly free, is Subject to no restraint:
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If he hath but a Mind to fail us; we give him cause enough to do it; and hence arise our Doubts.
If he hath but a Mind to fail us; we give him cause enough to do it; and hence arise our Doubts.
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Now, to satisfie you in this; I say, * that where there is all Perfection in a Conjunction;
Now, to satisfy you in this; I say, * that where there is all Perfection in a Conjunction;
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there is no place at all for any Uncertainty, Inconstancy, Variety. Resolution, and Performance, in such Agents, always go along with the Reason of Things.
there is no place At all for any Uncertainty, Inconstancy, Variety. Resolution, and Performance, in such Agents, always go along with the Reason of Things.
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So that if the Reason of Things be steady; these Agents are always steady. For, Liberty, as a Perfection, is quite another thing from being licentious, or lawless.
So that if the Reason of Things be steady; these Agents Are always steady. For, Liberty, as a Perfection, is quite Another thing from being licentious, or lawless.
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He is least of all FREE, nay he is the veryest Slave in the World, that hath either Will or POWER to be licentious,He is least of all FREE, nay he is the veriest Slave in the World, that hath either Will or POWER to be licentious,
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or exorbitant, or to vary from the Law of Right. An Intelligent and Voluntary Agent, in his right Constitution, does things in due and convenient Circumstances,
or exorbitant, or to vary from the Law of Right. an Intelligent and Voluntary Agent, in his right Constitution, does things in due and convenient circumstances,
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as certainly, and constantly, as any Natural Agent;
as Certainly, and constantly, as any Natural Agent;
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and doth as surely produce noble and generous Effects, as any Natural Cause doth produce Effects that are Natural.
and does as surely produce noble and generous Effects, as any Natural Cause does produce Effects that Are Natural.
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So that notwithstanding the Fulness of Liberty in God; and notwithstanding his Omnipotency;
So that notwithstanding the Fullness of Liberty in God; and notwithstanding his Omnipotency;
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yet, you are surer of him, in all Cases of Righteousness, and Equity, than of the Effect of any Natural Cause:
yet, you Are Surer of him, in all Cases of Righteousness, and Equity, than of the Effect of any Natural Cause:
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because the Way of Liberty in an intelligent Agent, is a higher Way of Action, and Motion, than the Way of Nature;
Because the Way of Liberty in an intelligent Agent, is a higher Way of Actium, and Motion, than the Way of Nature;
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* any where besides, where there is a Determination to the Effect.
* any where beside, where there is a Determination to the Effect.
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For, you are not to think, that because you are Free; therefore you may act Irregularly, or Arbitrarily. You see, inferiour Nature is determin'd, and never is found out of its course:
For, you Are not to think, that Because you Are Free; Therefore you may act Irregularly, or Arbitrarily. You see, inferior Nature is determined, and never is found out of its course:
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and it is to be expected, that intelligent Agents do not vary from the Rule of Right.
and it is to be expected, that intelligent Agents do not vary from the Rule of Right.
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Nay, it will be the Condemnation of them, if they do.
Nay, it will be the Condemnation of them, if they do.
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For, Liberty is not a Deformity, but a Perfection. And, a higher Agent should be as true to its Principle, as any natural Agent;
For, Liberty is not a Deformity, but a Perfection. And, a higher Agent should be as true to its Principle, as any natural Agent;
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which the Philosopher tells us is always determin'd: for, if it were not so, the way of voluntary Motion would be inferiour to natural Motion, which is more imperfect;
which the Philosopher tells us is always determined: for, if it were not so, the Way of voluntary Motion would be inferior to natural Motion, which is more imperfect;
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and, the higher Creation, indued with Liberty and Intelligence, would be Principles of Imperfection and Deformity.
and, the higher Creation, endued with Liberty and Intelligence, would be Principles of Imperfection and Deformity.
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— This is the first Argument. And this is a solid Foundation.
— This is the First Argument. And this is a solid Foundation.
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What is Natural, is Certain. What is done Naturally, is done Easily. If God do Good Naturally; he doth it easily: for, who can conceive that God should go against his own Nature? 2 dly. Add to this, Divine Revelation; and you have double Security.
What is Natural, is Certain. What is done Naturally, is done Easily. If God do Good Naturally; he does it Easily: for, who can conceive that God should go against his own Nature? 2 dly. Add to this, Divine Revelation; and you have double Security.
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And, for this, you have several Texts of Scripture:
And, for this, you have several Texts of Scripture:
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God so loved the World, &c. From which place, I would have you to take notice of our Saviour's Merit; yet, that our Saviour did not merit, God so loved the World, etc. From which place, I would have you to take notice of our Saviour's Merit; yet, that our Saviour did not merit,
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or by his Righteousness procure his own Sending; but, this was wholly from the Love and Goodness of the Father.
or by his Righteousness procure his own Sending; but, this was wholly from the Love and goodness of the Father.
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Our Recovery began at God himself: Our Saviour was not the first Moving Cause: but, rather, a promoting Cause.
Our Recovery began At God himself: Our Saviour was not the First Moving Cause: but, rather, a promoting Cause.
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Like to this, is that which you read, GOD hath raised up for us a Prince, and a Saviour.
Like to this, is that which you read, GOD hath raised up for us a Prince, and a Saviour.
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— We read also, that God was in Christ,1 Cor. 5. 19. reconciling the World unto himself; not imputing Trespasses: — We read also, that God was in Christ,1 Cor. 5. 19. reconciling the World unto himself; not imputing Trespasses:
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and, by him we have access to God with all Freedom:
and, by him we have access to God with all Freedom:
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So that we may accuse our selves before God, and not favour our selves, (as Malefactors use to do;
So that we may accuse our selves before God, and not favour our selves, (as Malefactors use to do;
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to make the best of a bad Cause;) but, we have such a Merciful Intercessour, and so Gracious a Judge;
to make the best of a bad Cause;) but, we have such a Merciful Intercessor, and so Gracious a Judge;
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that a Sinner may aggravate his Cause before the Judge; and fare never the worse. So that who-ever he be, whose Heart fails him to go to God;
that a Sinner may aggravate his Cause before the Judge; and fare never the Worse. So that whoever he be, whose Heart fails him to go to God;
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he doth not read these Gospel-Texts;
he does not read these Gospel-Texts;
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but is rather conversant with what is said of the wicked Angels, that God had reserved them in Chains of Darkness, &c. — Now, I desire that you would adjoin with the Quality of God's Nature, that which God hath declar'd as the Result of his Will:
but is rather conversant with what is said of the wicked Angels, that God had reserved them in Chains of Darkness, etc. — Now, I desire that you would adjoin with the Quality of God's Nature, that which God hath declared as the Result of his Will:
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and can you have better Assurance? The former is a fixt Principle in God: The latter is his Choice, and Delight;
and can you have better Assurance? The former is a fixed Principle in God: The latter is his Choice, and Delight;
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and that wherein he hath freely engag'd himself. And it is to do God Right, to build upon his Promise, as good Security;
and that wherein he hath freely engaged himself. And it is to do God Right, to built upon his Promise, as good Security;
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to think that God, of his own Nature, is placable and reconcileable, and, then, to think that he will pardon Sin, upon the Terms that he hath proposed;
to think that God, of his own Nature, is placable and reconcilable, and, then, to think that he will pardon since, upon the Terms that he hath proposed;
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because that he hath promised so to do. 3 dly. Tho' stronger Arguments than these two cannot be brought;
Because that he hath promised so to do. 3 dly. Though Stronger Arguments than these two cannot be brought;
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yet, because there is a further Confirmation in a multitude of Witnesses;
yet, Because there is a further Confirmation in a multitude of Witnesses;
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I superadd an Inspection of those Impressions of Goodness, and Kindness, that God hath stampt throughout the whole CREATION.
I superadd an Inspection of those Impressions of goodness, and Kindness, that God hath stamped throughout the Whole CREATION.
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And there we shall find this;
And there we shall find this;
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that every thing maintains its own Off-spring, and endeavours to bring it to good, (according to the several Natures * of every kind:) and if it be capable;
that every thing maintains its own Offspring, and endeavours to bring it to good, (according to the several Nature's * of every kind:) and if it be capable;
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it bears its * Off-spring Affection.
it bears its * Offspring Affection.
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Even the stupid Earth that we tread upon, maintains the Grass, and all that grows upon it.
Even the stupid Earth that we tread upon, maintains the Grass, and all that grows upon it.
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According as things are capable, they do express themselves; by Communication, and careful making Provision for their young ones;
According as things Are capable, they do express themselves; by Communication, and careful making Provision for their young ones;
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and by Commiseration, in case of Misery. The most furious Creatures will expose themselves to Harm, for the Security of their Young.
and by Commiseration, in case of Misery. The most furious Creatures will expose themselves to Harm, for the Security of their Young.
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This we observe, that all Originals to Being, throughout the whole Creation, have a lasting and continued respect to their Off-spring;
This we observe, that all Originals to Being, throughout the Whole Creation, have a lasting and continued respect to their Offspring;
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and from their own Goodness, they comply with the Necessity of the Case; and help and relieve, if they can.
and from their own goodness, they comply with the Necessity of the Case; and help and relieve, if they can.
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Parents do so, to their Children: and this is found in all inferiour Nature.
Parents do so, to their Children: and this is found in all inferior Nature.
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Now Humane Nature, if it be right, and be not abus'd, is, above all other Natures below it, most Tender and Compassionate.
Now Humane Nature, if it be right, and be not abused, is, above all other Nature's below it, most Tender and Compassionate.
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And, this is the Security that all of us had, for our Lives. For, we were all born in a weaker Estate and Condition than any other Creatures:
And, this is the Security that all of us had, for our Lives. For, we were all born in a Weaker Estate and Condition than any other Creatures:
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but, coming into the hands of Reason, and loving Affection; no Creature is better provided for.
but, coming into the hands of Reason, and loving Affection; no Creature is better provided for.
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This that I have observ'd to you, is so true; that * for this, you may survey the whole Creation.
This that I have observed to you, is so true; that * for this, you may survey the Whole Creation.
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It is a Truth so general and universal, that I find but one Instance to the contrary;
It is a Truth so general and universal, that I find but one Instance to the contrary;
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and that is, where it is said of the Ostrich, that she lays her Eggs in the Sand, not considering that the Foot may crush them;
and that is, where it is said of the Ostrich, that she lays her Eggs in the Sand, not considering that the Foot may crush them;
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and that she hardeneth her self against her young ones; as if they were not hers.
and that she Hardeneth her self against her young ones; as if they were not hers.
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Now, we are wont to say;
Now, we Are wont to say;
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that, where there is one Exception, the Observation holds in all other things, that are not excepted.
that, where there is one Exception, the Observation holds in all other things, that Are not excepted.
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Yet, see what may be said to this very Instance that is excepted.
Yet, see what may be said to this very Instance that is excepted.
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She seems to take some care of her Eggs, and to make some Provision for her Young ones;
She seems to take Some care of her Eggs, and to make Some Provision for her Young ones;
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in that, first, she lays her Eggs in the Sand, * that by means of the Heat thereof they may be hatch'd;
in that, First, she lays her Eggs in the Sand, * that by means of the Heat thereof they may be hatched;
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and then, she covers them there; so that if they meet with any Disaster, it shall be by accident.
and then, she covers them there; so that if they meet with any Disaster, it shall be by accident.
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But, if any thing yet be wanting, see the Account that God himself gives of it:
But, if any thing yet be wanting, see the Account that God himself gives of it:
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'Tis for want of Understanding. If she knew better, she would do better. Now, whatever Perfection is found in any Creature, it is primarily, and originally, in GOD:
It's for want of Understanding. If she knew better, she would do better. Now, whatever Perfection is found in any Creature, it is primarily, and originally, in GOD:
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other where, it is by Derivation and Participation; but it is in God, as in a Fountain:
other where, it is by Derivation and Participation; but it is in God, as in a Fountain:
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nay, that which is limitted, and confin'd, here below; is, in God, Primarily, Originally, and Essentially.
nay, that which is limited, and confined, Here below; is, in God, Primarily, Originally, and Essentially.
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— We all commend the merciful and compassionate Disposition, above the cruel and malicious. And shall we attribute that to God, which we condemn in any Creature?
— We all commend the merciful and compassionate Disposition, above the cruel and malicious. And shall we attribute that to God, which we condemn in any Creature?
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But then, 4 thly, 'Tis a thing worthy of God.
But then, 4 thly, It's a thing worthy of God.
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— We may well think that God takes more pleasure in Pardoning Penitents, than in Punishing obstinate Sinners.
— We may well think that God Takes more pleasure in Pardoning Penitents, than in Punishing obstinate Sinners.
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The Prophet Isaiah says, Judgment is God's Work: but then he says, it is his strange Work:
The Prophet Isaiah Says, Judgement is God's Work: but then he Says, it is his strange Work:
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it is that in which he takes little Pleasure and Delight. For, he doth not afflict willingly, nor grieve the Children of Men.
it is that in which he Takes little Pleasure and Delight. For, he does not afflict willingly, nor grieve the Children of Men.
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God's Prerogative to pardon (if it be lawful to put these things in comparison) is rather more,
God's Prerogative to pardon (if it be lawful to put these things in comparison) is rather more,
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than there is Power and Right to punish: and it is more effectual, and more to the Purpose of God's Honour and Glory.
than there is Power and Right to Punish: and it is more effectual, and more to the Purpose of God's Honour and Glory.
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For, when he pardons, he procures himself Love, and gains the Heart and Soul of his Creature:
For, when he Pardons, he procures himself Love, and gains the Heart and Soul of his Creature:
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but, if he punish, the Party endures because God is stronger, and he cannot make resistance.
but, if he Punish, the Party endures Because God is Stronger, and he cannot make resistance.
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But, where God pardons, the Creature is overcome; the Heart is melted; he deprecates, and submits, and thinks himself for ever engag'd to God.
But, where God Pardons, the Creature is overcome; the Heart is melted; he deprecates, and submits, and thinks himself for ever engaged to God.
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This I observe, that Natures of any Excellency, take far greater Delight in having Opportunities to shew Favours, and to do Kindnesses;
This I observe, that Nature's of any Excellency, take Far greater Delight in having Opportunities to show Favours, and to do Kindnesses;
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than in having Power to punish.
than in having Power to Punish.
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There are very few Persons that take pleasure in being Executioners of the Laws that are Penal:
There Are very few Persons that take pleasure in being Executioners of the Laws that Are Penal:
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which makes the Office of an Informer so odious. The best of Men take delight to gratifie, and to shew Kindness.
which makes the Office of an Informer so odious. The best of Men take delight to gratify, and to show Kindness.
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In this case, therefore, this I will say; If God do punish Sin, he doth that which is just:
In this case, Therefore, this I will say; If God do Punish since, he does that which is just:
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but nevertheless, God is not, by any Attribute of his, under a necessity to punish Sin,
but nevertheless, God is not, by any Attribute of his, under a necessity to Punish since,
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if the Sinner repent, deprecate his just Offence and Displeasure, and return to his Duty. God doth that which is just, if he punish Sin:
if the Sinner Repent, deprecate his just Offence and Displeasure, and return to his Duty. God does that which is just, if he Punish since:
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but then I dare not say that 'tis just that God should punish, or that he were unjust if he should not do it.
but then I Dare not say that it's just that God should Punish, or that he were unjust if he should not do it.
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This, for certain we may affirm concerning God;
This, for certain we may affirm Concerning God;
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that he doth act in a way of the highest Reason, and Understanding, and fullest Correspondance with the Right of the Case.
that he does act in a Way of the highest Reason, and Understanding, and Fullest Correspondance with the Right of the Case.
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Now, a true Penitent is capable of Pardon: and, if he fall into a merciful hand, he may receive Mercy.
Now, a true Penitent is capable of Pardon: and, if he fallen into a merciful hand, he may receive Mercy.
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No Man thinks that he who hath right to punish, is always bound to punish.
No Man thinks that he who hath right to Punish, is always bound to Punish.
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This we hold universally, that to all Supremacy of Power, there is inherent, a Prerogative of Pardon:
This we hold universally, that to all Supremacy of Power, there is inherent, a Prerogative of Pardon:
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therefore this is inseparable from the Majesty of Heaven, who is Omnipotent.
Therefore this is inseparable from the Majesty of Heaven, who is Omnipotent.
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But then, 5 thly, to inflict Evil hath only in it the Notion of a Remedy;
But then, 5 thly, to inflict Evil hath only in it the Notion of a Remedy;
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the place of a MEAN, not of an END. the place of a MEAN, not of an END.
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Now, we know, that no more of a Mean is design'd, than what is necessary for the End. This is that which makes a Mean considerable, the Relation it has unto the End. A Medicine may be bitter, and costly.
Now, we know, that no more of a Mean is designed, than what is necessary for the End. This is that which makes a Mean considerable, the Relation it has unto the End. A Medicine may be bitter, and costly.
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No Man takes Physick, for Physick's sake; but in order to his Health. In a Mean, we only look how far it is available to the End. God,
No Man Takes Physic, for Physic's sake; but in order to his Health. In a Mean, we only look how Far it is available to the End. God,
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therefore, inflicts Punishment, as a means to obtain an End that is better. Therefore, sometimes he brings a small Evil, to prevent a greater;
Therefore, inflicts Punishment, as a means to obtain an End that is better. Therefore, sometime he brings a small Evil, to prevent a greater;
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and a present, to prevent a future; and suffering in time, to prevent suffering hereafter; and a harder Condition in this World, which is but for a while;
and a present, to prevent a future; and suffering in time, to prevent suffering hereafter; and a harder Condition in this World, which is but for a while;
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that our Condition may be better secur'd in the othe World. The Divine Goodness doth aim at two things, in Punishments;
that our Condition may be better secured in the other World. The Divine goodness does aim At two things, in Punishments;
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the Reformation of the Offender, and the Information of the By-stander.
the Reformation of the Offender, and the Information of the Bystander.
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And those that are in Authority among us, inflict Punishment, not as an End of their own Invention;
And those that Are in authority among us, inflict Punishment, not as an End of their own Invention;
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not for Revenge upon the Party:
not for Revenge upon the Party:
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* as we observe even * as to those who are guilty of the greatest Crimes,
* as we observe even * as to those who Are guilty of the greatest Crimes,
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as Murderers, and Highway-Men; who must of necessity be condemn'd for the Publick Safety, and Defence of the Law:
as Murderers, and Highway-Men; who must of necessity be condemned for the Public Safety, and Defence of the Law:
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Yet, how much Clemency do they shew towards them? and what Pains do they take, that their Souls may be saved,
Yet, how much Clemency do they show towards them? and what Pains do they take, that their Souls may be saved,
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and their Bodily Sufferings prove Sanatory to their Souls? So that Punishment is for doing Good to the Offender, and to the By-stander;
and their Bodily Sufferings prove Sanatory to their Souls? So that Punishment is for doing Good to the Offender, and to the Bystander;
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that they seeing the Evil that Sin brings upon Men, may be better inform'd.
that they seeing the Evil that since brings upon Men, may be better informed.
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Therefore, I take it for granted, that where there is Wisdom and Goodness in the Agent, all Punishment is for Instruction, Reformation, and bettering of the Offender;
Therefore, I take it for granted, that where there is Wisdom and goodness in the Agent, all Punishment is for Instruction, Reformation, and bettering of the Offender;
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or for Example to By-standers. And, I cannot tell what is Good in Punishment, but these two.
or for Exampl to Bystanders. And, I cannot tell what is Good in Punishment, but these two.
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So that Punishment hath the place of a Mean, not of an End. A Creature must not contradict the Divine Will;
So that Punishment hath the place of a Mean, not of an End. A Creature must not contradict the Divine Will;
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and avow it as its Priviledge, and stand to it: as every one that is impenitent, doth.
and avow it as its Privilege, and stand to it: as every one that is impenitent, does.
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Whosoever commits a Sin against his Light, Judgment, and Conscience; if he do not repent of it, he contracts a Habit;
Whosoever commits a since against his Light, Judgement, and Conscience; if he do not Repent of it, he contracts a Habit;
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and interpretatively, he commits the Sin over and over again: and he lives in it. For, if he did not justifie it;
and interpretatively, he commits the since over and over again: and he lives in it. For, if he did not justify it;
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why doth he not disclaim it, repent of it, ask God's Forgiveness, and more carefully withold his Consent for time to come? — It is not a thing credible, that God will pardon Sin, without Repentance.
why does he not disclaim it, Repent of it, ask God's Forgiveness, and more carefully withhold his Consent for time to come? — It is not a thing credible, that God will pardon since, without Repentance.
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To SIN, and NOT TO REPENT; is to speak Defiance against God, and to usurp upon him;
To SIN, and NOT TO REPENT; is to speak Defiance against God, and to usurp upon him;
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to deny his Authority, and make our selves Lawless and Arbitrary: than which, nothing can be a greater Affront to God.
to deny his authority, and make our selves Lawless and Arbitrary: than which, nothing can be a greater Affront to God.
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'Tis of most dangerous and mischievous Consequence. He that sins openly, and doth not repent; he doth invite, nay, in a sort, warrant other Men to do the like:It's of most dangerous and mischievous Consequence. He that Sins openly, and does not Repent; he does invite, nay, in a sort, warrant other Men to do the like:
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and therefore, for the Safety of others, it is necessary to punish such. It is not at all Compassionable.
and Therefore, for the Safety of Others, it is necessary to Punish such. It is not At all Compassionable.
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There is an Incapacity in the Recipient: tho' there be no want of Mercy in God: For, he is infinitely, Merciful, and Gracious:
There is an Incapacity in the Recipient: though there be no want of Mercy in God: For, he is infinitely, Merciful, and Gracious:
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but the Subject is altogether incapable. And, indeed, no Man doth regard Pardon of that, of which he doth not repent.
but the Subject is altogether incapable. And, indeed, no Man does regard Pardon of that, of which he does not Repent.
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He slights any thing of this nature. If a Man doth not repent, he doth not care for God's Pardon.
He slights any thing of this nature. If a Man does not Repent, he does not care for God's Pardon.
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Nay, how can that be forgiven, which the Committer doth undertake to warrant, and to justifie? Such an Act of Grace, if it were offer'd, would be despis'd.
Nay, how can that be forgiven, which the Committer does undertake to warrant, and to justify? Such an Act of Grace, if it were offered, would be despised.
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A Creature therefore must not contradict the Creator's Will; or controul the immutable and unalterable Law of everlasting Righteousness, Goodness, and Truth;
A Creature Therefore must not contradict the Creator's Will; or control the immutable and unalterable Law of everlasting Righteousness, goodness, and Truth;
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and avow it, and stand to it.
and avow it, and stand to it.
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For, God's Righteousness engages him to controul the Lust of Sinning, and taking Delight in Evil:
For, God's Righteousness engages him to control the Lust of Sinning, and taking Delight in Evil:
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and, it is natural for him, so to do. As God is the first and chiefest Goodness;
and, it is natural for him, so to do. As God is the First and chiefest goodness;
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and as he is the Governour of the World; it doth concern him, to controul Evil, and to maintain Right. He is Supream and Soveraign; therefore must not be affronted.
and as he is the Governor of the World; it does concern him, to control Evil, and to maintain Right. He is Supreme and Sovereign; Therefore must not be affronted.
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But, if the Sinner leave off to sin, and condemn himself; then, the Necessity of Punishment is taken away:
But, if the Sinner leave off to since, and condemn himself; then, the Necessity of Punishment is taken away:
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For, that for which Punishment is made use of, is obtain'd without Punishment. And we never make use of a Mean, if the End be obtain'd.
For, that for which Punishment is made use of, is obtained without Punishment. And we never make use of a Mean, if the End be obtained.
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Punishment, in the hand of God, is either for the maintaining his Authority; or for the Defence of Righteousness;Punishment, in the hand of God, is either for the maintaining his authority; or for the Defence of Righteousness;
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or for the Reformation of a Sinner; or for an effectual Admonition to the By-stander. Now, Reformation, and Amendment, are better secur'd, by Mens Repentance, than by their Destruction.
or for the Reformation of a Sinner; or for an effectual Admonition to the Bystander. Now, Reformation, and Amendment, Are better secured, by Men's Repentance, than by their Destruction.
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And, also, the Defence of Righteousness is better secur'd by this way, than any other. For, if Men suffer; yea, if they perish everlastingly;
And, also, the Defence of Righteousness is better secured by this Way, than any other. For, if Men suffer; yea, if they perish everlastingly;
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they perish only on this account, because they cannot avoid it.
they perish only on this account, Because they cannot avoid it.
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And there may be in Hell, those that blaspheme God; as you read in the Revelations. — A Sinner's voluntary Submission to God,
And there may be in Hell, those that Blaspheme God; as you read in the Revelations. — A Sinner's voluntary Submission to God,
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and humble Acknowledgment, hath more of Vertue in it; and is more pleasing to God; than either being turn'd out of Being, or suffering Hell-Torments to Eternity.
and humble Acknowledgment, hath more of Virtue in it; and is more pleasing to God; than either being turned out of Being, or suffering Hell torments to Eternity.
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For, the one tends to mending the Mind, (which is a thing good in it self:) the other to Exasperation.
For, the one tends to mending the Mind, (which is a thing good in it self:) the other to Exasperation.
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So, Rev. 16. 9. Men were scorch'd with great Heat; and blasphem'd God: and they repented not, to give him Glory. Now, if the Sinner repent;So, Rev. 16. 9. Men were scorched with great Heat; and blasphemed God: and they repented not, to give him Glory. Now, if the Sinner Repent;
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you have his Consent, and his whole Heart; you have then gain'd his Mind and Soul;
you have his Consent, and his Whole Heart; you have then gained his Mind and Soul;
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and he doth, then, all that is in him to do. Now, it is a greater Excellency, to win, and reconcile, by Gentleness and Fairness;
and he does, then, all that is in him to do. Now, it is a greater Excellency, to win, and reconcile, by Gentleness and Fairness;
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than to vanquish, and overcome, by Power and Force.
than to vanquish, and overcome, by Power and Force.
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To win and overcome, by fair Means, by Reason and Argument, by Courtesie and Gentleness, these shew Wisdom and Goodness:
To win and overcome, by fair Means, by Reason and Argument, by Courtesy and Gentleness, these show Wisdom and goodness:
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but, to crush and subdue, may be done by Power, and Subtlety: by Power, because the Person cannot make defence:
but, to crush and subdue, may be done by Power, and Subtlety: by Power, Because the Person cannot make defence:
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by Subtlety, because the Person was surpriz'd, and taken at unawares. — The Creature's suffering Punishment, is a very sorry amends for Transgression.
by Subtlety, Because the Person was surprised, and taken At unawares. — The Creature's suffering Punishment, is a very sorry amends for Transgression.
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For, what doth God gain by it? God is so far from being recompenc'd by the Suffering of contumacious Sinners;
For, what does God gain by it? God is so Far from being recompensed by the Suffering of contumacious Sinners;
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that I dare say, it is more satisfactory to God, more according to his Mind, that a Sinner should repent,
that I Dare say, it is more satisfactory to God, more according to his Mind, that a Sinner should Repent,
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and humbly acknowledge his Offence, in this State, in which he is; than * undergo the suffering of the Damn'd to Eternity.
and humbly acknowledge his Offence, in this State, in which he is; than * undergo the suffering of the Damned to Eternity.
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For, God gains nothing, by the one: but he hath the Heart of the Dequent, by the other. Now, for Application.
For, God gains nothing, by the one: but he hath the Heart of the Dequent, by the other. Now, for Application.
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In the first place; since it is of such importance to us, that we have Remission of Sin; let us dwell long upon it, by serious Meditation and Consideration, till our Minds have Assurance and Satisfaction;
In the First place; since it is of such importance to us, that we have Remission of since; let us dwell long upon it, by serious Meditation and Consideration, till our Minds have Assurance and Satisfaction;
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and till we come to a firm Resolution in it. For, this is fundamental to Faith;
and till we come to a firm Resolution in it. For, this is fundamental to Faith;
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and necessary to prevent our Despair, when we come to die.
and necessary to prevent our Despair, when we come to die.
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For, then, it will either be the poor Security, which Sencelesness or stupid Ignorance works in us;
For, then, it will either be the poor Security, which Senselessness or stupid Ignorance works in us;
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or else there will be Confusion of Thought; and we shall not know what to do,
or Else there will be Confusion of Thought; and we shall not know what to do,
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if this Knowledge by not confirm'd, and settled in the Soul. A National Apprehension of this, will not be sufficient to give us solid Content and Satisfaction, at that time;
if this Knowledge by not confirmed, and settled in the Soul. A National Apprehension of this, will not be sufficient to give us solid Content and Satisfaction, At that time;
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nor be a Foundation for our Faith to rest upon.
nor be a Foundation for our Faith to rest upon.
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Those words that we have read, that the Wages of Sin is Death, will then run in our Minds;
Those words that we have read, that the Wages of since is Death, will then run in our Minds;
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and we shall be, then, ready to say, Art thou come to call our Sins to remembrance? — Tho' Men in a hurry of Business, do not now consider;
and we shall be, then, ready to say, Art thou come to call our Sins to remembrance? — Though Men in a hurry of Business, do not now Consider;
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yet, then, assurance of Pardon of Sin, will of all things be most satisfactory to our Minds;
yet, then, assurance of Pardon of since, will of all things be most satisfactory to our Minds;
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and the want of it, will be the most afflicting Consideration imaginable. 2 dly, Being well-resolv'd and assur'd of the Way that God will pardon Sin;
and the want of it, will be the most afflicting Consideration imaginable. 2 dly, Being Well-resolved and assured of the Way that God will pardon since;
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let us always have it in our eye; and put it in practice. Let us be sure that we heartily repent of our Sins; turn to God; make Application to him;
let us always have it in our eye; and put it in practice. Let us be sure that we heartily Repent of our Sins; turn to God; make Application to him;
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and come under the Terms of the Covenant of Grace; that so our Faith and Hope may finally rest in God, as the Apostle speaks.
and come under the Terms of the Covenant of Grace; that so our Faith and Hope may finally rest in God, as the Apostle speaks.
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All that is reveal'd to us concerning Christ, and the Gospel, is for this End and Purpose:
All that is revealed to us Concerning christ, and the Gospel, is for this End and Purpose:
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and there is nothing in the World that is so well secur'd, as the Pardon of our Sins,
and there is nothing in the World that is so well secured, as the Pardon of our Sins,
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and Everlasting Safety, in the way of the Faith of the Gospel: For, upon these Terms it hath Settlement from the Perfection of the Divine Nature;
and Everlasting Safety, in the Way of the Faith of the Gospel: For, upon these Terms it hath Settlement from the Perfection of the Divine Nature;
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who is the first and chiefest Goodness;
who is the First and chiefest goodness;
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and who cannot fail to commiserate every compassionable Case. And I declare to you, that the Case of a Creature finite and fallible,
and who cannot fail to commiserate every compassionable Case. And I declare to you, that the Case of a Creature finite and fallible,
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if he do repent and turn to God, is sorry for what he hath done amiss, and return to his Duty;
if he do Repent and turn to God, is sorry for what he hath done amiss, and return to his Duty;
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is compassionable. And this we are assur'd of, not only from the Nature of God; but from the Revelation of his Mind and Will.
is compassionable. And this we Are assured of, not only from the Nature of God; but from the Revelation of his Mind and Will.
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For, as is his Nature, such are the Resolutions of his Mind and Will. That SIN is pardonable; is the Foundation of all our Religion, and Application to God;
For, as is his Nature, such Are the Resolutions of his Mind and Will. That SIN is pardonable; is the Foundation of all our Religion, and Application to God;
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Fundamental to Faith, and to all Affiance, Trust, and Confidence in God.
Fundamental to Faith, and to all Affiance, Trust, and Confidence in God.
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For, tho' the Act of a Creature may be aggravated, in respect of the Person against whom it is committed;
For, though the Act of a Creature may be aggravated, in respect of the Person against whom it is committed;
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yet, in themselves, they are but Acts of Weakness. And I shall shew you that they are so, in God's account and esteem:
yet, in themselves, they Are but Acts of Weakness. And I shall show you that they Are so, in God's account and esteem:
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and therefore God doth not charge us so deeply for them as he might, nor so much aggravate the Affronts against his own Majesty;
and Therefore God does not charge us so deeply for them as he might, nor so much aggravate the Affronts against his own Majesty;
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but considers and allows for the Weakness of the Creature.
but considers and allows for the Weakness of the Creature.
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So, Psalm 103. 14. For he knoweth our Frame, and remembereth that we are Dust. Therefore, God doth not so highten our Failings,
So, Psalm 103. 14. For he Knoweth our Frame, and remembereth that we Are Dust. Therefore, God does not so heighten our Failings,
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and Neglect of him, as he might do, from the Height and Excellency of his own Majesty;
and Neglect of him, as he might do, from the Height and Excellency of his own Majesty;
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but he doth look upon them as the Failings and Miscarriages of weak and frail Creatures.
but he does look upon them as the Failings and Miscarriages of weak and frail Creatures.
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So Isa. 57. 16. These places of Scripture show that God doth consider what we are;
So Isaiah 57. 16. These places of Scripture show that God does Consider what we Are;
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and gives allowance for our Shortness, Weakness, and Infirmity;
and gives allowance for our Shortness, Weakness, and Infirmity;
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being the Condition in which we were made. He considers that we are but finite and fallible, and consist of different Materials; a Divine and Heavenly Spirit;
being the Condition in which we were made. He considers that we Are but finite and fallible, and consist of different Materials; a Divine and Heavenly Spirit;
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and a Gross Body. He knows that we have a great Government, the ruling of sundry Appetites;
and a Gross Body. He knows that we have a great Government, the ruling of sundry Appetites;
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and must subordinate all the Motions of Sense, to the Dictates of Reason and Understanding; which is the greatest Performance in the World.
and must subordinate all the Motions of Sense, to the Dictates of Reason and Understanding; which is the greatest Performance in the World.
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Yet this, Humane Nature is put upon: and herein we have a greater Province to administer, than even the Angels themselves;
Yet this, Humane Nature is put upon: and herein we have a greater Province to administer, than even the Angels themselves;
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they not having so gross a Body as we have, nor expos'd to so much Evil as we are.
they not having so gross a Body as we have, nor exposed to so much Evil as we Are.
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But God, he knoweth our FRAME; and, upon that account, is not extream to mark what is done amiss. But God, he Knoweth our FRAME; and, upon that account, is not extreme to mark what is done amiss.
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A Creature, as a Creature, is finite and fallible: and yet we are not the most perfect of God's Creation.
A Creature, as a Creature, is finite and fallible: and yet we Are not the most perfect of God's Creation.
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Now, for Fallible to fail, is no more than for Frail, to be broken; and for Mortal to die. Where there is Finite and Limited Perfection, there is not only a Possibility,
Now, for Fallible to fail, is no more than for Frail, to be broken; and for Mortal to die. Where there is Finite and Limited Perfection, there is not only a Possibility,
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but a Contingency to Fail, to Err, to be Mistaken, not to know, and to be deceiv'd.
but a Contingency to Fail, to Err, to be Mistaken, not to know, and to be deceived.
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And where the Agent is such, there is place for Repentance. Repentance is that which makes a Finite Being failing, capable of Compassion.
And where the Agent is such, there is place for Repentance. Repentance is that which makes a Finite Being failing, capable of Compassion.
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If Repentance did not take effect, it would be too hazardous for a Creature to come into Being.
If Repentance did not take Effect, it would be too hazardous for a Creature to come into Being.
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If upon a Laps, an Error, or Mistake, we should be undone to Eternity, without all hope of Recovery:
If upon a Laps, an Error, or Mistake, we should be undone to Eternity, without all hope of Recovery:
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Who would willingly enter upon this State? These are Matters fit for Consideration, and very satisfactory to considerate Minds, and to awaken'd Consciences.
Who would willingly enter upon this State? These Are Matters fit for Consideration, and very satisfactory to considerate Minds, and to awakened Consciences.
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Then, 3 dly, Let us entertain right Notions and Apprehensions of God; and conclude that he is, of his own Nature, placable, and reconcileable.
Then, 3 dly, Let us entertain right Notions and Apprehensions of God; and conclude that he is, of his own Nature, placable, and reconcilable.
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It is consequent upon Sin, to commit a further Evil; to delight in it; to love it, and to live in it;
It is consequent upon since, to commit a further Evil; to delight in it; to love it, and to live in it;
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and, from hence, to fear and hate God, who is offended by it. For, this is certain, where Men are affraid, they do not love:
and, from hence, to Fear and hate God, who is offended by it. For, this is certain, where Men Are afraid, they do not love:
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and where they hate, for their own Preservation, if they could, they would dissable such as are Formidable,
and where they hate, for their own Preservation, if they could, they would dissable such as Are Formidable,
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and in a Capacity to do them Harm.
and in a Capacity to do them Harm.
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Now, if we look upon God as our Enemy, (as we shall do, if we sin against him,
Now, if we look upon God as our Enemy, (as we shall do, if we sin against him,
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and do not repent:) we shall fear and dread him: and so Hate him; not Love and Delight in him. For, this is certain;
and do not Repent:) we shall Fear and dread him: and so Hate him; not Love and Delight in him. For, this is certain;
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we always suspect that the wrong'd Person will revenge himself, and take all advantage to do himself Right;
we always suspect that the wronged Person will revenge himself, and take all advantage to do himself Right;
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unless we make our Peace with him. And were God like unto us; there were just cause for this Suspicion.
unless we make our Peace with him. And were God like unto us; there were just cause for this Suspicion.
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But we may satisfie our selves from what God hath declar'd; that there is no cause to fear, in the way of Repentance and Faith:
But we may satisfy our selves from what God hath declared; that there is no cause to Fear, in the Way of Repentance and Faith:
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for as much as God will perform the Terms of his own Gracious Dispensation;
for as much as God will perform the Terms of his own Gracious Dispensation;
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which is, to pardon all such as sincerely repent, and believe the Gospel. 4 thly, It this be true, that we cannot be rid of Sin, save only by some Act of God;
which is, to pardon all such as sincerely Repent, and believe the Gospel. 4 thly, It this be true, that we cannot be rid of since, save only by Some Act of God;
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then, let us not do that which is so much to our own Prejudice; upon such easie Terms as commonly, * to offend:
then, let us not do that which is so much to our own Prejudice; upon such easy Terms as commonly, * to offend:
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since it is not in our power to undo it. For, Sin committed cannot be avoided, unless by God's Pardon, as well as our Repentance.
since it is not in our power to undo it. For, since committed cannot be avoided, unless by God's Pardon, as well as our Repentance.
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And our Repentance is but our Qualification for Pardon.
And our Repentance is but our Qualification for Pardon.
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Pardon it self, is the Act of God, and depends upon the use of his Power.Pardon it self, is the Act of God, and depends upon the use of his Power.
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God hath Power over his own Right; and may abate of it, what he pleaseth. Now, if a Man once sin;
God hath Power over his own Right; and may abate of it, what he Pleases. Now, if a Man once since;
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farewel, for ever, the Righteousness of Innocency: this is that which can never be attain'd: for it can never be made, that what hath been done, was not done:
farewell, for ever, the Righteousness of Innocency: this is that which can never be attained: for it can never be made, that what hath been done, was not done:
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or, that every sinful Act did not deserve Punishment. In this State of Sin, we are only made whole, recover'd, and restor'd:
or, that every sinful Act did not deserve Punishment. In this State of since, we Are only made Whole, recovered, and restored:
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and this Relief we have by the Divine Grace.
and this Relief we have by the Divine Grace.
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So that we cannot in any Reason allow our selves to commit Iniquity for the time to come, or to return to Folly:
So that we cannot in any Reason allow our selves to commit Iniquity for the time to come, or to return to Folly:
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for, this were to turn the Grace of God into Wantonness; and to abuse the Divine Benignity, and Compassion, and to make void the Effect thereof;
for, this were to turn the Grace of God into Wantonness; and to abuse the Divine Benignity, and Compassion, and to make void the Effect thereof;
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and to do what in us lyes, that the Sins that were forgiven before, should return upon us again,
and to do what in us lies, that the Sins that were forgiven before, should return upon us again,
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as the Debt that was forgiven did upon the Wicked Servant that we read of. Let us, * therefore, admire the Divine Mercy and Goodness;
as the Debt that was forgiven did upon the Wicked Servant that we read of. Let us, * Therefore, admire the Divine Mercy and goodness;
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that those things which we know we have committed, should be made as if they never had been, by God's Pardon and Forgiveness:
that those things which we know we have committed, should be made as if they never had been, by God's Pardon and Forgiveness:
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that they should be as tho' they never had been, in respect of any Danger or Punishment to us.
that they should be as though they never had been, in respect of any Danger or Punishment to us.
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Yea, that God, to whom Vengeance belongeth, should lay aside Thoughts and Purposes of Revenge; and so freely pardon what we have done amiss:
Yea, that God, to whom Vengeance belongeth, should lay aside Thoughts and Purposes of Revenge; and so freely pardon what we have done amiss:
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that God, who is our Great Creditor, should cancel all Obligations, and comply with the Necessity of our case;
that God, who is our Great Creditor, should cancel all Obligations, and comply with the Necessity of our case;
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without which we could not be happy:
without which we could not be happy:
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For the Redemption of the Soul is precious, Psal. 49. 8. and ceaseth for ever, as to any thing that we can do.For the Redemption of the Soul is precious, Psalm 49. 8. and ceases for ever, as to any thing that we can do.
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But, here, that which was not in our power to do, is done for us, by God; to wit, Pardon of Sin:
But, Here, that which was not in our power to do, is done for us, by God; to wit, Pardon of since:
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and he hath provided that which was necessary for his own Satisfaction, which was not in our power;
and he hath provided that which was necessary for his own Satisfaction, which was not in our power;
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and hath left nothing upon us to do, but that which we may easily perform, through the Assistance of his Grace; which he is ready and willing to afford, that we may be enabled to repent,
and hath left nothing upon us to do, but that which we may Easily perform, through the Assistance of his Grace; which he is ready and willing to afford, that we may be enabled to Repent,
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and to leave off to sin. And thus God hath made our Condition hopeful, which we had made desperate.
and to leave off to since. And thus God hath made our Condition hopeful, which we had made desperate.
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Insomuch that God may with great Reason expostulate with us, and say;
Insomuch that God may with great Reason expostulate with us, and say;
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why will ye die? and, what could I have done more for my Vineyard than I have done? What could I have done more, * in Consistency with the Design of my Creation; having made and invested Man with Intellectual Nature; and given him Reason and Understanding;why will you die? and, what could I have done more for my Vineyard than I have done? What could I have done more, * in Consistency with the Design of my Creation; having made and invested Man with Intellectual Nature; and given him Reason and Understanding;
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and consequently, Liberty and Freedom? But, lastly, with which I will conclude; Let us learn of God, to afford one another the like measure:
and consequently, Liberty and Freedom? But, lastly, with which I will conclude; Let us Learn of God, to afford one Another the like measure:
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for this is our Saviour's Argument. We having been Partakers of the Mercy of God; should show Mercy unto others;
for this is our Saviour's Argument. We having been Partakers of the Mercy of God; should show Mercy unto Others;
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and deal with one another, even as God deals with us. It is not possible for a Man to be a true Christian,
and deal with one Another, even as God deals with us. It is not possible for a Man to be a true Christian,
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and not to forgive one that asks him Forgiveness, is sorry for his Sin, and is willing to make the best Satisfaction that he is able.
and not to forgive one that asks him Forgiveness, is sorry for his since, and is willing to make the best Satisfaction that he is able.
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It is not Christian to live out of Love and Good-will; or to harbour Envy, Hatred, Malice, Ill-will, or Displeasure;
It is not Christian to live out of Love and Goodwill; or to harbour Envy, Hatred, Malice, Ill-will, or Displeasure;
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or to have Thoughts of Revenge. He that doth so, doth not believe that God hath pardon'd him his Sins:
or to have Thoughts of Revenge. He that does so, does not believe that God hath pardoned him his Sins:
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for, if he did, this would cause him to forgive his Brother. If we have in our Souls a true Sense of God's Goodness to us;
for, if he did, this would cause him to forgive his Brother. If we have in our Souls a true Sense of God's goodness to us;
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it will form us into the like Disposition of Kindness towards Men. — Whosoever they are that partake of the Divine Nature, do thus:
it will from us into the like Disposition of Kindness towards Men. — Whosoever they Are that partake of the Divine Nature, do thus:
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and they that do the contrary, live in the Devilish Nature.
and they that do the contrary, live in the Devilish Nature.
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Let therefore all them that complain of the Badness of their Natures, and say it is a Burthen to them, come under the Power of this Consideration;
Let Therefore all them that complain of the Badness of their Nature's, and say it is a Burden to them, come under the Power of this Consideration;
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till they are conform'd to a near Agreement with the Divine Perfection. Reason, and Argument are transforming Principles in Intellectual Natures.
till they Are conformed to a near Agreement with the Divine Perfection. Reason, and Argument Are transforming Principles in Intellectual Nature's.
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And, it is not possible where Men are inform'd, and satisfy'd with Good Reason, and Argument;
And, it is not possible where Men Are informed, and satisfied with Good Reason, and Argument;
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but it should work upon them.
but it should work upon them.
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Therefore, I advise those who are sensible that they carry Coals, and are full of Ill-will, and entertain Thoughts of Revenge;
Therefore, I Advice those who Are sensible that they carry Coals, and Are full of Ill-will, and entertain Thoughts of Revenge;
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that they do, day by day, think upon this Argument; till they have wrought out all Malignity out of their Souls.
that they do, day by day, think upon this Argument; till they have wrought out all Malignity out of their Souls.
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For, they do not believe God's Pardon, who cannot pardon: for, Men are apt to think that God is like unto themselves.
For, they do not believe God's Pardon, who cannot pardon: for, Men Are apt to think that God is like unto themselves.
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Now, if we justifie our selves in this, and think it our Priviledge, and Prerogative, to bear Ill-will, Malice, and Thoughts of Revenge; Now, if we justify our selves in this, and think it our Privilege, and Prerogative, to bear Ill-will, Malice, and Thoughts of Revenge;
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we shall attribute the same unto the All-powerful God:
we shall attribute the same unto the All-powerful God:
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and, if it be so acceptable unto us, to render Evil for Evil, and to be revengeful;
and, if it be so acceptable unto us, to render Evil for Evil, and to be revengeful;
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we shall think that it is pleasurable unto God also, to destroy his Enemies; and, that he will do it, and prosecute Revenge against his Rebels, to the utmost:
we shall think that it is pleasurable unto God also, to destroy his Enemies; and, that he will do it, and prosecute Revenge against his Rebels, to the utmost:
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for, we are well pleas'd with our own Disposition and Temper:
for, we Are well pleased with our own Disposition and Temper:
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and, that which we do approve and justifie in our selves, we shall attribute unto God: for,
and, that which we do approve and justify in our selves, we shall attribute unto God: for,
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if it were not * ( in our opinion ) a Perfection; we should condemn it, in our selves:
if it were not * (in our opinion) a Perfection; we should condemn it, in our selves:
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therefore * as such, we shall much more attribute it unto God. To conclude.
Therefore * as such, we shall much more attribute it unto God. To conclude.
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Let no Anger, Rancour, Malice, or Displeasure; let no Thoughts or Purposes of Revenge harbour in any Man's Breast;
Let no Anger, Rancour, Malice, or Displeasure; let no Thoughts or Purposes of Revenge harbour in any Man's Breast;
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as he would have God placable and reconcileable unto him;
as he would have God placable and reconcilable unto him;
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and as he desires to believe the Pardon of his own Sins, when he goes out of the World.
and as he Desires to believe the Pardon of his own Sins, when he Goes out of the World.
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SERMON III. ACTS XIII. 23. Of this Man's Seed hath God, according to his Promise, raised unto Israel a Saviour Jesus.
SERMON III. ACTS XIII. 23. Of this Man's Seed hath God, according to his Promise, raised unto Israel a Saviour jesus.
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THE Promise of the Messias doth bear the most ancient Date. No sooner was there place for it, but he was promis'd, and declar'd:
THE Promise of the Messias does bear the most ancient Date. No sooner was there place for it, but he was promised, and declared:
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Which was upon the Fall of Adam. And it was not reasonable to think, that God should declare himself for the Pardon of Sin, before Sin was committed:
Which was upon the Fallen of Adam. And it was not reasonable to think, that God should declare himself for the Pardon of since, before since was committed:
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For, that would have been, to indulge, invite, or encourage Man to Sin: But, no sooner is Man become guilty;
For, that would have been, to indulge, invite, or encourage Man to since: But, no sooner is Man become guilty;
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but the Promise is made, That the Seed of the Woman shall break the Serpent's Head. Which St. John comments upon, in these Words, For this cause the Son of God was manifested, to destroy the Works of the Devil.
but the Promise is made, That the Seed of the Woman shall break the Serpent's Head. Which Saint John comments upon, in these Words, For this cause the Son of God was manifested, to destroy the Works of the devil.
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And this Promise is often repeated to the Patriarchs successively one after another;
And this Promise is often repeated to the Patriarchs successively one After Another;
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to Abraham, to Isaac, to Jacob: As also in the Types and Shadows that were under the Mosaical Dispensation;
to Abraham, to Isaac, to Jacob: As also in the Types and Shadows that were under the Mosaical Dispensation;
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as the Apostle tells us ( Heb. 1. 1.) God who at sundry Times,
as the Apostle tells us (Hebrew 1. 1.) God who At sundry Times,
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and divers Manners, spake unto our Fathers by the Prophets, hath in these last Days spoken unto us by his Son, &c. That which is now plainly declar'd unto us by the Messias, was darkly represented by the Prophets.and diverse Manners, spoke unto our Father's by the prophets, hath in these last Days spoken unto us by his Son, etc. That which is now plainly declared unto us by the Messias, was darkly represented by the prophets.
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But, in the Fulness of Time (that is, the Time that God had appointed and resolv'd upon) he sent forth his Son,
But, in the Fullness of Time (that is, the Time that God had appointed and resolved upon) he sent forth his Son,
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and exhibited his Messias unto the World.
and exhibited his Messias unto the World.
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Now this is a Point of the greatest Import to Mankind that could be, after the Fall of Adam: For, Remission of Sin depended upon it.
Now this is a Point of the greatest Import to Mankind that could be, After the Fallen of Adam: For, Remission of since depended upon it.
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And this is a Matter of so great Concernment, that we are undone without it.
And this is a Matter of so great Concernment, that we Are undone without it.
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For, unless we can get discharg'd of our Sin and Guilt, we must sink under it.
For, unless we can get discharged of our since and Gilded, we must sink under it.
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See therefore how punctual and particular the Scripture is, in this Matter!
See Therefore how punctual and particular the Scripture is, in this Matter!
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* As is plainly shown in the Text: In which you have Six Things very remarkable. 1 st, It is declar'd here, WHO He was, by his Name JESUS; by which He was as well known among Men, as other Persons are known by their Names. 2 dly, The Text tells you of his FAMILY.
* As is plainly shown in the Text: In which you have Six Things very remarkable. 1 Saint, It is declared Here, WHO He was, by his Name JESUS; by which He was as well known among Men, as other Persons Are known by their Names. 2 dly, The Text tells you of his FAMILY.
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He was of the Seed of David, as the very Verse before says. And this is done upon a double Account:
He was of the Seed of David, as the very Verse before Says. And this is done upon a double Account:
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For Distinction; and for better Satisfaction; because the former Predictions and Promises that were concerning Messias, declar'd that he should be of the House and Lineage of David, that so Men might be more assur'd that this was He. 3 dly, You have in the Words; Who appointed him.For Distinction; and for better Satisfaction; Because the former Predictions and Promises that were Concerning Messias, declared that he should be of the House and Lineage of David, that so Men might be more assured that this was He. 3 dly, You have in the Words; Who appointed him.
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Of this Man's Seed hath GOD rais'd up to Israel a Saviour. Of this Man's Seed hath GOD raised up to Israel a Saviour.
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4 thly, You have the Moving Principle: And that is God's Faithfulness. 'Tis according to his PROMISE, that he hath rais'd up to Israel a Saviour Jesus.
4 thly, You have the Moving Principle: And that is God's Faithfulness. It's according to his PROMISE, that he hath raised up to Israel a Saviour jesus.
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5 thly, You have to what Purpose God rais'd him up:
5 thly, You have to what Purpose God raised him up:
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Namely, to be a Saviour; which is more fully explain'd a little before, Chap. 5. Ver. 31. He rais'd him up to be a Prince,
Namely, to be a Saviour; which is more Fully explained a little before, Chap. 5. Ver. 31. He raised him up to be a Prince,
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and Saviour, to give Repentance unto Israel, and Forgiveness of Sins. and Saviour, to give Repentance unto Israel, and Forgiveness of Sins.
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Where you have the Two great Gospel-Benefits, Repentance and Remission of Sin: And the one in order unto the other. You have an extraordinary Person rais'd up, to an eminent Purpose;
Where you have the Two great Gospel-Benefits, Repentance and Remission of since: And the one in order unto the other. You have an extraordinary Person raised up, to an eminent Purpose;
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to give Repentance, and Remission of Sins. You have heard of others that were Saviours in Measure, and Degree;
to give Repentance, and Remission of Sins. You have herd of Others that were Saviors in Measure, and Degree;
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as Moses sav'd the People from the Egyptians; and the Judges that God rais'd up successively, that deliver'd the People of Israel from their Enemies;
as Moses saved the People from the egyptians; and the Judges that God raised up successively, that Delivered the People of Israel from their Enemies;
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but, never a Saviour in this kind, before: For the Redemption of the Soul is precious;
but, never a Saviour in this kind, before: For the Redemption of the Soul is precious;
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and no Man can redeem his Brother, in this respect.
and no Man can Redeem his Brother, in this respect.
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It must be such a Person, as is a Prince, and a Saviour, made so of God, that must appear in this Business;
It must be such a Person, as is a Prince, and a Saviour, made so of God, that must appear in this Business;
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to save Men from their Sins.
to save Men from their Sins.
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And this Jesus it is, that God sent to bless us, in turning away every one of us from his Iniquity. 6 thly, You have Them to whom He is thus given to be a Saviour; the Nation of the Jews.
And this jesus it is, that God sent to bless us, in turning away every one of us from his Iniquity. 6 thly, You have Them to whom He is thus given to be a Saviour; the nation of the jews.
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To Israel in the first place, as the Scripture speaks, ( Acts 3. 26.) to you first,
To Israel in the First place, as the Scripture speaks, (Acts 3. 26.) to you First,
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and then to all Nations, (Acts 13. 47.) I have set thee for a Light to all Nations,
and then to all nations, (Acts 13. 47.) I have Set thee for a Light to all nations,
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and for Salvation to the Ends of the Earth. and for Salvation to the Ends of the Earth.
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You see that all these great Things which concern the Messias, and are Matter of our Faith, you have them all in these Words:
You see that all these great Things which concern the Messias, and Are Matter of our Faith, you have them all in these Words:
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But, in other Institutions of God, you have either all, or most of the Circumstances left out;
But, in other Institutions of God, you have either all, or most of the circumstances left out;
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and many Things left to our Christian Prudence, Liberty, and good Affection. And this I shall observe in one or two Cases.
and many Things left to our Christian Prudence, Liberty, and good Affection. And this I shall observe in one or two Cases.
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And first I will instance in the Institution of the Lord's Supper, which you have in these few Words, Do this in Remembrance of me:
And First I will instance in the Institution of the Lord's Supper, which you have in these few Words, Do this in Remembrance of me:
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Where you have only the Action, and the Explication of the Action. But, now, there is abundance of Questions mov'd about it. As for instance; Where you have only the Actium, and the Explication of the Actium. But, now, there is abundance of Questions moved about it. As for instance;
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In what Company? What Preparation? At what Time? How often? In what Posture? Whereas, all these are left undetermin'd.In what Company? What Preparation? At what Time? How often? In what Posture? Whereas, all these Are left undetermined.
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So that as to these, I dare undertake that we are not liable and obnoxious to God; provided we do with Reason;
So that as to these, I Dare undertake that we Are not liable and obnoxious to God; provided we do with Reason;
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and observe that which is comely; and retain Christian Charity. And because this is a Matter of Consequence, and worth taking notice of;
and observe that which is comely; and retain Christian Charity. And Because this is a Matter of Consequence, and worth taking notice of;
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I will make it evident, that there is no Appointment of God, in any of these Matters.
I will make it evident, that there is no Appointment of God, in any of these Matters.
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First, We are not appointed, in what Company. And yet, how many lay this for a Foundation? Yet, at our Saviour's first Institution, * there was no Curiosity at all, in respect of the Company:First, We Are not appointed, in what Company. And yet, how many lay this for a Foundation? Yet, At our Saviour's First Institution, * there was no Curiosity At all, in respect of the Company:
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For, he did admit Judas, whose internal malign Disposition he did very well know: And yet he was present at the first Sacrament.
For, he did admit Judas, whose internal malign Disposition he did very well know: And yet he was present At the First Sacrament.
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And you know that all Laws are most rigorously and punctually observ'd at their first making.
And you know that all Laws Are most rigorously and punctually observed At their First making.
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For, if a Law-giver do not insist upon a punctual Observation of his Laws, at their first Constitution;
For, if a Lawgiver do not insist upon a punctual Observation of his Laws, At their First Constitution;
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he doth tacitly consent to the laying of them aside.
he does tacitly consent to the laying of them aside.
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Secondly, Nor any Appointment at what time: No set Season for the doing of it, commanded by our Saviour.Secondly, Nor any Appointment At what time: No Set Season for the doing of it, commanded by our Saviour.
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For, they were met upon another Occasion; not for this Business.
For, they were met upon Another Occasion; not for this Business.
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Thirdly, Nor any particular Disposition that we find requir'd by our Saviour, as peculiar to that Business.Thirdly, Nor any particular Disposition that we find required by our Saviour, as peculiar to that Business.
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It is true, they were taken in a Passover-preparation: but they had no antecedent Warning, nor knew what our Saviour was about to do; till he did the Thing.
It is true, they were taken in a Passover-preparation: but they had no antecedent Warning, nor knew what our Saviour was about to do; till he did the Thing.
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At the Passover there were Four Eatings; and Two Drinkings: And our Saviour puts a new Notion upon one of the Cups; and one of the Breads.
At the Passover there were Four Eatings; and Two Drinkings: And our Saviour puts a new Notion upon one of the Cups; and one of the Breads.
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It was a Religious Exercise they came about; and so were in a Religious Disposition; wherein Approach was to be made to God:
It was a Religious Exercise they Come about; and so were in a Religious Disposition; wherein Approach was to be made to God:
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Which doth intimate this Notion; that they who lead Christian Lives, and follow the Rule of our Saviour's Doctrine, may freely and indifferently make Application to God, in one holy Exercise, as well as another.
Which does intimate this Notion; that they who led Christian Lives, and follow the Rule of our Saviour's Doctrine, may freely and indifferently make Application to God, in one holy Exercise, as well as Another.
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Whosoever lives according to the Difference of Good and Evil, and governs himself so that he may make Application to God, either by Prayer, Reading, Meditation,
Whosoever lives according to the Difference of Good and Evil, and governs himself so that he may make Application to God, either by Prayer, Reading, Meditation,
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or Christian Conference, or any other Christian Duty, is in a Preparation and Disposition, wherein he may come safely to the Table of the Lord.
or Christian Conference, or any other Christian Duty, is in a Preparation and Disposition, wherein he may come safely to the Table of the Lord.
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I know there are many Men that think not of any Preparation for Prayer, or other Christian Duties; yet, pretend to some Curiosity in their Preparation,
I know there Are many Men that think not of any Preparation for Prayer, or other Christian Duties; yet, pretend to Some Curiosity in their Preparation,
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when they are to come to the Sacrament. Not that I would discourage Mens Preparation for this Duty:
when they Are to come to the Sacrament. Not that I would discourage Men's Preparation for this Duty:
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But, is not the Object of Worship the same? It may be, their Apprehensions of Danger are grounded on these Words which tell us, That they eat and drink Damnation to themselves.
But, is not the Object of Worship the same? It may be, their Apprehensions of Danger Are grounded on these Words which tell us, That they eat and drink Damnation to themselves.
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But, is it not also said, The Sacrifice of the Wicked is an Abomination to the Lord? And, that he will not hear them, Psal. 66. 18. when they pray unto him? By which it appears, that it is not safe for Men to lay all the Weight upon one Piece of Religion;
But, is it not also said, The Sacrifice of the Wicked is an Abomination to the Lord? And, that he will not hear them, Psalm 66. 18. when they pray unto him? By which it appears, that it is not safe for Men to lay all the Weight upon one Piece of Religion;
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and to be triffling and neglective in others. Fourthly, Neither is it said how often Men must communicate in this Sacrament;
and to be trifling and neglective in Others. Fourthly, Neither is it said how often Men must communicate in this Sacrament;
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but, as oft as you do it, &c. 1 Cor. 11. 25. Now the Nature of the Thing doth sufficiently secure Frequency. For, it is a Thing grateful in the Matter,
but, as oft as you do it, etc. 1 Cor. 11. 25. Now the Nature of the Thing does sufficiently secure Frequency. For, it is a Thing grateful in the Matter,
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and beneficial; so, quite another thing than many of the Mosaical Rites and Ceremonies were;
and beneficial; so, quite Another thing than many of the Mosaical Rites and Ceremonies were;
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of which it is said, that many of them were grievous and burthensome: But this is highly grateful and beneficial.
of which it is said, that many of them were grievous and burdensome: But this is highly grateful and beneficial.
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What can be more pleasing, than to remember so great a Benefactour as our Saviour? One that did undertake and engage on our behalf? They that are rightly apprehensive of the Reason of the Thing, will be induc'd to Frequency, and careful Attendance upon it.
What can be more pleasing, than to Remember so great a Benefactor as our Saviour? One that did undertake and engage on our behalf? They that Are rightly apprehensive of the Reason of the Thing, will be induced to Frequency, and careful Attendance upon it.
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Fifthly, Neither is it set down in what Posture they should communicate: For, our Saviour takes them, as he finds them.Fifthly, Neither is it Set down in what Posture they should communicate: For, our Saviour Takes them, as he finds them.
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But we are apt to be Superstitious; and to make our selves Rules;
But we Are apt to be Superstitious; and to make our selves Rules;
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and to form such Notions by which we create Difference in Religion, and Trouble to our selves and others.
and to from such Notions by which we create Difference in Religion, and Trouble to our selves and Others.
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And it is greatly to be fear'd, and so much of Curiosity as a Man bestows about any Piece of Religion and Devotion that is of his own Formation, so much he will abate in his Conscientious Observance of that which is of God's Institution.
And it is greatly to be feared, and so much of Curiosity as a Man bestows about any Piece of Religion and Devotion that is of his own Formation, so much he will abate in his Conscientious Observance of that which is of God's Institution.
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I might also shew you the very same Thing in the other Institution. For, there you have only the material Action, and the Acknowledgment. BAPTIZING them in the Name of the Father,
I might also show you the very same Thing in the other Institution. For, there you have only the material Actium, and the Acknowledgment. BAPTIZING them in the Name of the Father,
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and of the Son, and of the Holy Ghost. and of the Son, and of the Holy Ghost.
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Now, how hath the World been troubl'd about the Circumstance of Time, and several other Things about this Sacrament? And all without Foundation.
Now, how hath the World been troubled about the Circumstance of Time, and several other Things about this Sacrament? And all without Foundation.
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But, there is no warrant for this, from the Institution.
But, there is no warrant for this, from the Institution.
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And Charity hath been wanting, when Men have gone about to make out Scripture further than what hath been plainly declar'd.
And Charity hath been wanting, when Men have gone about to make out Scripture further than what hath been plainly declared.
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So that I resolve with my self, that GOD * having invested Man with Intelectual Nature; and given him that high Priviledge,
So that I resolve with my self, that GOD * having invested Man with Intellectual Nature; and given him that high Privilege,
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and Prerogative of Reason and Understanding; doth expect that he should act according to those Principles:
and Prerogative of Reason and Understanding; does expect that he should act according to those Principles:
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And, where HE doth not constitute and appoint, limit and determine;
And, where HE does not constitute and appoint, limit and determine;
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that there He doth refer himself to the rational Determination of that first Principle, the Principle of his Creation. So that, whatsoever is done throughout the Life of Man, that there is Reason for; it is warranted by God: Provided, still, that a Man doth not vary from any particular and express Institution of God, in Scripture. And, if this were understood;
that there He does refer himself to the rational Determination of that First Principle, the Principle of his Creation. So that, whatsoever is done throughout the Life of Man, that there is Reason for; it is warranted by God: Provided, still, that a Man does not vary from any particular and express Institution of God, in Scripture. And, if this were understood;
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we should have the very Foundation of Differences in the Church of God taken away.
we should have the very Foundation of Differences in the Church of God taken away.
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It is but a vain Pretence of Zeal for GOD, and doing him Service; for US to limit, appoint, constitute,
It is but a vain Pretence of Zeal for GOD, and doing him Service; for US to limit, appoint, constitute,
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and determine, beyond what HE himself hath done. 'Tis a good Notion, universally; Let us be as FREE under God, as we can;
and determine, beyond what HE himself hath done. It's a good Notion, universally; Let us be as FREE under God, as we can;
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and resolve, with St. Paul, Not to be brought under the Power of any Thing. So far as God doth declare, we must follow his Direction.
and resolve, with Saint Paul, Not to be brought under the Power of any Thing. So Far as God does declare, we must follow his Direction.
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But it is best for us, where he doth not limit and determine, to follow the Reason of our own Minds, in the free Use of our Liberty.
But it is best for us, where he does not limit and determine, to follow the Reason of our own Minds, in the free Use of our Liberty.
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God doth so far acknowledge his own Workmanship, as to refer himself to the Principles of Creation in Man,
God does so Far acknowledge his own Workmanship, as to refer himself to the Principles of Creation in Man,
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so far forth as he doth not limit and determine. For, do but with Reason, and you do well.
so Far forth as he does not limit and determine. For, do but with Reason, and you do well.
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There is no Superstition in using Things not commanded of God: But, in using them as necessary Pieces of Religion, they are Superstition, and offensive to God.
There is no Superstition in using Things not commanded of God: But, in using them as necessary Pieces of Religion, they Are Superstition, and offensive to God.
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I say * there is no Superstition in using Things not commanded by God, even. in the Worship of God;
I say * there is no Superstition in using Things not commanded by God, even. in the Worship of God;
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if they be Comely, and such as Reason doth allow of.
if they be Comely, and such as Reason does allow of.
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But, there is Superstition in assuming to our selves Authority to use them, as necessary Peices of Religion, and as sanctified by Divine Institution;
But, there is Superstition in assuming to our selves authority to use them, as necessary Pieces of Religion, and as sanctified by Divine Institution;
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when they are not of God's Appointment.
when they Are not of God's Appointment.
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You see now, that in Matters of Weight, wherein the Honour of God, and the Safety of Mens Souls are concerned, Scripture is punctual, clear, full, and particular:
You see now, that in Matters of Weight, wherein the Honour of God, and the Safety of Men's Souls Are concerned, Scripture is punctual, clear, full, and particular:
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That our Faith may be better directed, and we our selves preserved against Cheats and Impostures.
That our Faith may be better directed, and we our selves preserved against Cheats and Impostors.
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But * as to other Matters, they are left to Christian Prudence, Discretion, and Fidelity.
But * as to other Matters, they Are left to Christian Prudence, Discretion, and Fidis.
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And God's Love and Goodness appears to us exceedingly, in Both these Cases: — * Both that He is clear, full,
And God's Love and goodness appears to us exceedingly, in Both these Cases: — * Both that He is clear, full,
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and particular, where 'tis for our Advantage and Security. and particular, where it's for our Advantage and Security.
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— And, also, that He doth not unnecessarily resolve or determine us, where the Things themselves do not require it:
— And, also, that He does not unnecessarily resolve or determine us, where the Things themselves do not require it:
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— In the Former; because if we should mistake there, it would be to our Loss and great Disadvantage,
— In the Former; Because if we should mistake there, it would be to our Loss and great Disadvantage,
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because of the Importance of the Matter; whether it relate either to Matter of Faith, or Practice:
Because of the Importance of the Matter; whither it relate either to Matter of Faith, or Practice:
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In the Latter, where the Matter is not so necessary, in it self; nor our Obligation to the Thing it self;
In the Latter, where the Matter is not so necessary, in it self; nor our Obligation to the Thing it self;
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nor any intrinsick Value in it;
nor any intrinsic Valve in it;
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here, it is God's Goodness to us, that he will not limit and determine. For, it is hazardous to a Man, in Minute Things to be obliged in Point of Conscience.Here, it is God's goodness to us, that he will not limit and determine. For, it is hazardous to a Man, in Minute Things to be obliged in Point of Conscience.
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If the Thing be good in it self; I am admonished daily how to act, by the Rectitude of my Temper;
If the Thing be good in it self; I am admonished daily how to act, by the Rectitude of my Temper;
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because the Thing is good, in its own Nature, and Quality: But, in the other * Case, I have nothing but the Security of my Memory.
Because the Thing is good, in its own Nature, and Quality: But, in the other * Case, I have nothing but the Security of my Memory.
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This is a great Point of Divinity;
This is a great Point of Divinity;
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that God hath left us, in the Christian Religion, as Free as we may be, without Loss or Prejudice to our selves: We being only determin'd to Things of Weight,
that God hath left us, in the Christian Religion, as Free as we may be, without Loss or Prejudice to our selves: We being only determined to Things of Weight,
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and to such Things wherein if we should fail, we should greatly hurt our selves. For, it is a great Priviledge, not to be oblig'd without Necessity;
and to such Things wherein if we should fail, we should greatly hurt our selves. For, it is a great Privilege, not to be obliged without Necessity;
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not to be under Restraint through the Necessity of the Precept;
not to be under Restraint through the Necessity of the Precept;
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where there is no Necessity in the Matter. And this I account one of the great Priviledges that we have by the Gospel.
where there is no Necessity in the Matter. And this I account one of the great Privileges that we have by the Gospel.
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And here, as the Apostle adviseth, ( Gal. 5. 1.) we should stand fast in that Liberty, wherewith Christ hath made us free.
And Here, as the Apostle adviseth, (Gal. 5. 1.) we should stand fast in that Liberty, wherewith christ hath made us free.
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And that this is a great Priviledge, is clear, from Acts 15. 10. where the Apostle calls the Ceremonies, and Observances, commanded under the Law, a Yoak which neither They nor their Fathers were able to bear.
And that this is a great Privilege, is clear, from Acts 15. 10. where the Apostle calls the Ceremonies, and Observances, commanded under the Law, a Yoke which neither They nor their Father's were able to bear.
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In this Dispensation, there was every Thing punctually determined, both for Substance, and Circumstance: So that they had need of very good Memories, to bear them all in Mind.
In this Dispensation, there was every Thing punctually determined, both for Substance, and Circumstance: So that they had need of very good Memories, to bear them all in Mind.
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Whereas, it is a great Security for my Observance of God, that I have the Security of the Goodness of my Temper, as well as my Memory. And thus it is, in all Matters of Weight, and Moment.
Whereas, it is a great Security for my Observance of God, that I have the Security of the goodness of my Temper, as well as my Memory. And thus it is, in all Matters of Weight, and Moment.
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But, if it be a positive Command; and that, of a Thing wholly Arbitrary; and which (* if God had pleased) might have been omited;
But, if it be a positive Command; and that, of a Thing wholly Arbitrary; and which (* if God had pleased) might have been omitted;
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then, I have only the Security of my Memory. And this is a choice Notion in Divinity: But, prepossest Minds will not bear it;
then, I have only the Security of my Memory. And this is a choice Notion in Divinity: But, prepossessed Minds will not bear it;
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tho' it be never so much for their Ease and Advantage. But, let him that hath Ears to hear, hear. I will say it again.
though it be never so much for their Ease and Advantage. But, let him that hath Ears to hear, hear. I will say it again.
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There is not, in Christian Religion, any Obligation upon us, but it is either one or other of these Two: Either, First, the Reason of the Thing doth require it:
There is not, in Christian Religion, any Obligation upon us, but it is either one or other of these Two: Either, First, the Reason of the Thing does require it:
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And then it is necessary in it self; as is Observance of God; Reverence of Deity; and regardful Apprehensions of him;
And then it is necessary in it self; as is Observance of God; reverence of Deity; and regardful Apprehensions of him;
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— Righteousness and Justice between Man and Man; fair and equal Consideration; Doing as we would be done unto; — Righteousness and justice between Man and Man; fair and equal Consideration; Doing as we would be done unto;
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— or, Sobriety and Temperance, Purity and Chastity, in the Government of our selves: I say;
— or, Sobriety and Temperance, Purity and Chastity, in the Government of our selves: I say;
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either they are such great Things as These; Or else, Secondly, The Things commanded, are Medicinal, and Supplemental, in Case of Guilt,
either they Are such great Things as These; Or Else, Secondly, The Things commanded, Are Medicinal, and Supplemental, in Case of Gilded,
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and contracted Impotency by Reason of Sin; as going to God, by Jesus Christ; and the Application of the Benefits that are by our blessed Lord and Saviour;
and contracted Impotency by Reason of since; as going to God, by jesus christ; and the Application of the Benefits that Are by our blessed Lord and Saviour;
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the Vertue of his Blood, for Pardon of Sin; and what he hath done, engaging in our behalf. the Virtue of his Blood, for Pardon of since; and what he hath done, engaging in our behalf.
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And we shall see great Cause thankfully to acknowledge God for this great Benefit, if we do but consider the Occasion of Adam's Fall;
And we shall see great Cause thankfully to acknowledge God for this great Benefit, if we do but Consider the Occasion of Adam's Fallen;
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who did not fall upon a Transgression of a Moral Point; but, in Variation from a positive Institution. And,
who did not fallen upon a Transgression of a Moral Point; but, in Variation from a positive Institution. And,
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for ought I, or any Body else, know;
for ought I, or any Body Else, know;
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if God had not prohibited him the Tree of Life; he might as well have eaten of that, as of any other Tree in the Garden:
if God had not prohibited him the Tree of Life; he might as well have eaten of that, as of any other Tree in the Garden:
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For, She saw that it was lovely to the Eye, and fit for Food:
For, She saw that it was lovely to the Eye, and fit for Food:
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And therefore she took of the Fruit of that Tree, and did eat, and gave unto her Husband. And Therefore she took of the Fruit of that Tree, and did eat, and gave unto her Husband.
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Here, they had only the Security of their Memories;
Here, they had only the Security of their Memories;
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and, not of any internal Disposition. So it is said of Nadab and Abihu, that they were struck dead for offering strange Fire before the Lord.
and, not of any internal Disposition. So it is said of Nadab and Abihu, that they were struck dead for offering strange Fire before the Lord.
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Numb. 3. 4. One fire, to Reason, seemed as good as another, to offer Sacrifice with:Numb. 3. 4. One fire, to Reason, seemed as good as Another, to offer Sacrifice with:
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But, because there was an Institution to the contrary; whether they did it wilfully, or carelesly;
But, Because there was an Institution to the contrary; whither they did it wilfully, or carelessly;
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they perished by Fire. Also, let us remember the Bethshemites, who being transported with Joy and Affection, looked into the Ark (a Thing contrary to God's Appointment) to the Hazard of their Lives.
they perished by Fire. Also, let us Remember the Beth-shemites, who being transported with Joy and Affection, looked into the Ark (a Thing contrary to God's Appointment) to the Hazard of their Lives.
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Likewise Uzza in his Zeal, when he found the Ark ready to fall, as he thought; Likewise Uzza in his Zeal, when he found the Ark ready to fallen, as he Thought;
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put to his Hand to keep it up, and was slain for his Labour: it being contrary to God's Institution.
put to his Hand to keep it up, and was slave for his Labour: it being contrary to God's Institution.
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When we think of these things seriously;
When we think of these things seriously;
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we shall find cause him abundance, thankfully to acknowledge God's Goodness, that we are engaged only where the Nature of the thing doth engage;
we shall find cause him abundance, thankfully to acknowledge God's goodness, that we Are engaged only where the Nature of the thing does engage;
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and that we are not made liable, and obnoxious to god, in things that are not Evil in themselves, and hurtful for us.
and that we Are not made liable, and obnoxious to god, in things that Are not Evil in themselves, and hurtful for us.
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It is greatly hazardous, for a Finite and Fallible Creature, to be limited and confined by Will and Pleasure, where there is no Reason, that the Mind of Man can discern, why he should be restrained.
It is greatly hazardous, for a Finite and Fallible Creature, to be limited and confined by Will and Pleasure, where there is no Reason, that the Mind of Man can discern, why he should be restrained.
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For, we are mightily for Liberty: And, unless we be satisfied in the Reason of the thing;
For, we Are mightily for Liberty: And, unless we be satisfied in the Reason of the thing;
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we have a great Desire to look into that which we are prohibited.
we have a great Desire to look into that which we Are prohibited.
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'Tis hard to be subject to Will; * as it is Natural to yield to Reason. Therefore, it is not a thing that we should affect, to come into Bondage,
It's hard to be Subject to Will; * as it is Natural to yield to Reason. Therefore, it is not a thing that we should affect, to come into Bondage,
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or be determined more than God hath determined us.
or be determined more than God hath determined us.
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— Let these things be weighed by those Men who love to multiply Positive Institutions, and to determine the Liberty of our Minds, in Circumstances and Punctilio's;
— Let these things be weighed by those Men who love to multiply Positive Institutions, and to determine the Liberty of our Minds, in circumstances and Punctilio's;
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in things * where God hath not limited or determined us.
in things * where God hath not limited or determined us.
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For my part, I will not part with that Liberty wherewith Christ hath made us free.
For my part, I will not part with that Liberty wherewith christ hath made us free.
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And, this is one Part of our Liberty: I must confess the greatest of all, is, to free us from the Guilt and Power of our Sins: but, the next, is this;
And, this is one Part of our Liberty: I must confess the greatest of all, is, to free us from the Gilded and Power of our Sins: but, the next, is this;
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to put us out of Danger, and free us from the Obligation of Conscience, where Reason, to put us out of Danger, and free us from the Obligation of Conscience, where Reason,
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and the Matter it self, doth not oblige us. The Moral Part of Religion is indispensably necessary;and the Matter it self, does not oblige us. The Moral Part of Religion is indispensably necessary;
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because every piece of * It doth sanctifie by its Presence: As * for instance, Humility, Modesty, Righteousness, Temperance, Reverence of Deity, and the like:
Because every piece of * It does sanctify by its Presence: As * for instance, Humility, Modesty, Righteousness, Temperance, reverence of Deity, and the like:
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These Things cannot be in any Man's Mind but they make him Holy: Whereas the Instrumental Part of Religion doth not sanctifie by Presence.These Things cannot be in any Man's Mind but they make him Holy: Whereas the Instrumental Part of Religion does not sanctify by Presence.
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For, you may pray, and hear the Word, and receive the Sacrament, and be wicked still:
For, you may pray, and hear the Word, and receive the Sacrament, and be wicked still:
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But every * thing of the Moral Part of Religion, doth sanctifie by Presence, just as a Remedy,
But every * thing of the Moral Part of Religion, does sanctify by Presence, just as a Remedy,
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or Cordial, or Diet, doth do a Man good, by receiving it.
or Cordial, or Diet, does doe a Man good, by receiving it.
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* But to speak, now, * of the great Benefits * that accrue to us, by our Saviour's being in our Nature.
* But to speak, now, * of the great Benefits * that accrue to us, by our Saviour's being in our Nature.
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He doth acquire the Right of Redeeming us; and makes Satisfaction in that Nature that had trangressed:
He does acquire the Right of Redeeming us; and makes Satisfaction in that Nature that had transgressed:
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And, he doth repair the ruined Nature of Man; by dwelling in it, and by working Righteousness in it:
And, he does repair the ruined Nature of Man; by Dwelling in it, and by working Righteousness in it:
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by which means he hath wrought out, all Malignity, and naughty Habits, by contrary Acts; the Acts of Sin and Vice, by Acts of Vertue and Goodness;
by which means he hath wrought out, all Malignity, and naughty Habits, by contrary Acts; the Acts of since and Vice, by Acts of Virtue and goodness;
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the Acts of Intemperance, by Acts of Sobriety and Temperance.the Acts of Intemperance, by Acts of Sobriety and Temperance.
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Now, let us look for the Explication of * this, in our selves; in our Nativity from above; in Mental Transformation, and DEIFICATION.
Now, let us look for the Explication of * this, in our selves; in our Nativity from above; in Mental Transformation, and DEIFICATION.
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Do not stumble at the use of the Word. For, we have Authority for the use of it, in Scripture. 2 Pet. 1. 4. Being made Partakers of the Divine Nature;
Do not Stumble At the use of the Word. For, we have authority for the use of it, in Scripture. 2 Pet. 1. 4. Being made Partakers of the Divine Nature;
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which is in effect our Deification. Also, let it appear in our Reconciliation to God, to Goodness, Righteousness, and Truth; in our being created after God, in Righteousness, and true Holiness.
which is in Effect our Deification. Also, let it appear in our Reconciliation to God, to goodness, Righteousness, and Truth; in our being created After God, in Righteousness, and true Holiness.
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It was a signal Evidence of a Divine Power in the Disciples of Christ, at the first Publication of the Gospel;
It was a signal Evidence of a Divine Power in the Disciples of christ, At the First Publication of the Gospel;
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that it wrought so great an Alteration in all those that did receive it. The Envious, Debauched, and Disobedient;
that it wrought so great an Alteration in all those that did receive it. The Envious, Debauched, and Disobedient;
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It made Temperate, Sober, and Religious, Humble, and Good-natured. It converted the Embracers of it, to a Life more suitable to Reason,
It made Temperate, Sobrium, and Religious, Humble, and Good-natured. It converted the Embracers of it, to a Life more suitable to Reason,
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and Nature, and all Moral Vertue.
and Nature, and all Moral Virtue.
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* We may observe from this, that nothing of the Natural State is base or vile. Whatsoever hath Foundation in God's Creation,
* We may observe from this, that nothing of the Natural State is base or vile. Whatsoever hath Foundation in God's Creation,
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or whatsoever the Providence of God calls any Man unto, it is not base. For, our Saviour himself took Flesh and Blood: and that is the meaner Part of Humane Nature.
or whatsoever the Providence of God calls any Man unto, it is not base. For, our Saviour himself took Flesh and Blood: and that is the meaner Part of Humane Nature.
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Whatsoever is Natural, hath nothing of Disparagement in it; nothing that exposeth a Man to Contempt, and Scorn.
Whatsoever is Natural, hath nothing of Disparagement in it; nothing that exposeth a Man to Contempt, and Scorn.
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And this may satisfie those that are in the meanest Offices and Employments; that there is nothing base, that hath place in God's Creation.
And this may satisfy those that Are in the Meanest Offices and Employments; that there is nothing base, that hath place in God's Creation.
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That which is Vile, Base, and Filthy, is unnatural, and depends upon unnatural Use, and degenerate Practice.
That which is Vile, Base, and Filthy, is unnatural, and depends upon unnatural Use, and degenerate Practice.
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Also, observe here, the great Honour put upon Humane Nature; when the Son of God came into it;
Also, observe Here, the great Honour put upon Humane Nature; when the Son of God Come into it;
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when Divine Goodness did take into Consideration the Rise and Advance of Created Nature; and to recover and raise It to all possible Perfection:
when Divine goodness did take into Consideration the Rise and Advance of Created Nature; and to recover and raise It to all possible Perfection:
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He did take to himself a peculiar relation to Humane. Nature. — Then, let us take Consolation in this.He did take to himself a peculiar Relation to Humane. Nature. — Then, let us take Consolation in this.
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For, it cannot be thought, that God did so great a thing, and of so deep a Consideration,
For, it cannot be Thought, that God did so great a thing, and of so deep a Consideration,
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as to unite Humane Nature to his own Existence, and to set it at his own Right hand, to the Admiration of Angels, (for he saith, let all the Angels of God worship him;
as to unite Humane Nature to his own Existence, and to Set it At his own Right hand, to the Admiration of Angels, (for he Says, let all the Angels of God worship him;
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) that he did such a thing as this is, to beget a Notion, or to raise a Talk,
) that he did such a thing as this is, to beget a Notion, or to raise a Talk,
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and make a Wonder in the World, and put the Creation into a Gaze and Astonishment.
and make a Wonder in the World, and put the Creation into a Gaze and Astonishment.
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God doth nothing, for so light an end;
God does nothing, for so Light an end;
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and especially not his great things, such as these, which call for Fear and Reverence on our part.
and especially not his great things, such as these, which call for fear and reverence on our part.
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This we may say, is one of the greatest Works * of God. This, if possible, doth transcend the very Creation of God, at first:
This we may say, is one of the greatest Works * of God. This, if possible, does transcend the very Creation of God, At First:
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for, there was nothing * there to resist him:
for, there was nothing * there to resist him:
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but, in the Restoration, there was Malignity and Sin. God did this, therefore, for the great and unconceivable Good of that Nature that he hath so highly honoured.
but, in the Restoration, there was Malignity and Sin. God did this, Therefore, for the great and unconceivable Good of that Nature that he hath so highly honoured.
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Therefore, what Consolation should we have from it! what Declaration should we make of it! what Thanksgiving for it! Having this Knowledge;
Therefore, what Consolation should we have from it! what Declaration should we make of it! what Thanksgiving for it! Having this Knowledge;
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how should we rejoyce in God, and be above the World! * how should we depress the immoderate Motions of Sense, and savour Spiritual things!
how should we rejoice in God, and be above the World! * how should we depress the immoderate Motions of Sense, and savour Spiritual things!
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that so we may the better understand this great Mystery, by which we are so highly honoured.
that so we may the better understand this great Mystery, by which we Are so highly honoured.
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And this is the proper use of this High and Noble Argument. Therefore, let this be explicated, verified, and fulfilled in us. For, this you must understand;
And this is the proper use of this High and Noble Argument. Therefore, let this be explicated, verified, and fulfilled in us. For, this you must understand;
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that Religion is not satisfied in Notions;
that Religion is not satisfied in Notions;
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but doth indeed, and in reality, come to nothing, unless it be in us not only Matter of Knowledge and Speculation;
but does indeed, and in reality, come to nothing, unless it be in us not only Matter of Knowledge and Speculation;
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but doth establish in us a Frame and Temper of Mind, and is productive of a holy and vertuous Life.
but does establish in us a Frame and Temper of Mind, and is productive of a holy and virtuous Life.
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Therefore, let these things take effect in us;
Therefore, let these things take Effect in us;
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in our Spirituality, and Heavenlymindedness; in our Conformity to the Divine Nature, and Nativity from above. For, whosoever professes that he believes the Truth of these things;
in our Spirituality, and Heavenly-mindedness; in our Conformity to the Divine Nature, and Nativity from above. For, whosoever Professes that he believes the Truth of these things;
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and wants the Operation of them upon his Spirit, and Life; he doth, in fact, make void, and frustrate what he doth declare as his Belief:
and Wants the Operation of them upon his Spirit, and Life; he does, in fact, make void, and frustrate what he does declare as his Belief:
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and so he doth receive the Grace of God in vain;
and so he does receive the Grace of God in vain;
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unless this Principle, and Belief doth descend into his Heart, and establish a good Frame and Temper of Mind; unless this Principle, and Belief does descend into his Heart, and establish a good Frame and Temper of Mind;
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and govern in all the Actions of his Life and Conversation. RELIGION is not a particular Good only; as Meat against Hunger; or Drink against Thirst; or Cloaths against Cold;
and govern in all the Actions of his Life and Conversation. RELIGION is not a particular Good only; as Meat against Hunger; or Drink against Thirst; or Clothes against Cold;
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but it is Universally Good; a Good, without Limitation or Restraint. * For Holiness and Purity of Mind, is the self same thing to the Mind, that Health and Strength is to the Body.
but it is Universally Good; a Good, without Limitation or Restraint. * For Holiness and Purity of Mind, is the self same thing to the Mind, that Health and Strength is to the Body.
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— It is good * also in point of Satisfaction to the Judgment. For, no Man that useth Reason, can otherwise sit down contented,
— It is good * also in point of Satisfaction to the Judgement. For, no Man that uses Reason, can otherwise fit down contented,
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unless he be in Reconciliation with God; unless there be fair Terms between God and him.
unless he be in Reconciliation with God; unless there be fair Terms between God and him.
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— It is good * also upon the account of Peace and Settlement of Conscience; upon which, the greatest Good of Man doth depend;
— It is good * also upon the account of Peace and Settlement of Conscience; upon which, the greatest Good of Man does depend;
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for want of which, nothing without him, can make any Compensation. Now, to shew it in Particulars.
for want of which, nothing without him, can make any Compensation. Now, to show it in Particulars.
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RELIGION (which is, in substance, our Imitation of God in his Moral Perfections, and Excellency of Goodness, Righteousness,
RELIGION (which is, in substance, our Imitation of God in his Moral Perfections, and Excellency of goodness, Righteousness,
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and Truth) * is that wherein our Happiness doth consist:and Truth) * is that wherein our Happiness does consist:
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And we then relish the truest Pleasure and Satisfaction, when we find * our selves reconciled to God, by Participation of his Nature. They who have not * this Sence of God, may have a Religion to talk of, and profess;
And we then relish the Truest Pleasure and Satisfaction, when we find * our selves reconciled to God, by Participation of his Nature. They who have not * this Sense of God, may have a Religion to talk of, and profess;
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* a Religion, to give them a Denomination: but, they are not at all in the true State and Spirit of Religion:
* a Religion, to give them a Denomination: but, they Are not At all in the true State and Spirit of Religion:
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nor, have they any real Benefit by it: nor, are they any whit enabled by it:
nor, have they any real Benefit by it: nor, Are they any whit enabled by it:
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nor have they the more Peace and Satisfaction from it. But, when our Minds are transformed by Religion;
nor have they the more Peace and Satisfaction from it. But, when our Minds Are transformed by Religion;
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then, we feel (at least, at times ) strong and vigorous Inclinations towards God. And, with these Motions * our Minds are best pleas'd and satisfied:
then, we feel (At least, At times) strong and vigorous Inclinations towards God. And, with these Motions * our Minds Are best pleased and satisfied:
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because these are most suitable to Nature, and the highest Use and Employment that Humane Nature is capable of.
Because these Are most suitable to Nature, and the highest Use and Employment that Humane Nature is capable of.
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Upon this account it is, that there is more Pleasure and Satisfaction in Contemplation, than in any of the Pleasures of Sense;
Upon this account it is, that there is more Pleasure and Satisfaction in Contemplation, than in any of the Pleasures of Sense;
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and that those Men that live a-part from the World, and are taken up in Meditation,
and that those Men that live apart from the World, and Are taken up in Meditation,
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and Contemplation, their Pleasures are more intense and solid, than those * of the Licentious, and * of such as please themselves in all the Gratifications of Sense.
and Contemplation, their Pleasures Are more intense and solid, than those * of the Licentious, and * of such as please themselves in all the Gratifications of Sense.
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There is no Heart's-ease like to that which riseth from Sence of Reconciliation to God, and walking in Ways of Righteousness.
There is no Heart's-ease like to that which Riseth from Sense of Reconciliation to God, and walking in Ways of Righteousness.
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For, in these Ways, Mens Hearts never check them, nor occasion them any Disquiet.
For, in these Ways, Men's Hearts never check them, nor occasion them any Disquiet.
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For, let the World say what they will, to be challenged by the Reason of a Man's Mind, goes nearer to a Man's Heart than the Censure of all the World besides.
For, let the World say what they will, to be challenged by the Reason of a Man's Mind, Goes nearer to a Man's Heart than the Censure of all the World beside.
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To act contrary to the Reason of * one's own Mind, is to do a thing most unnatural and cruel: it is to offer Violence to a Man's self;
To act contrary to the Reason of * one's own Mind, is to do a thing most unnatural and cruel: it is to offer Violence to a Man's self;
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and to act against a Man's truest Use and Interest. For, all manner of Wickedness is a Burthen to the Mind:
and to act against a Man's Truest Use and Interest. For, all manner of Wickedness is a Burden to the Mind:
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and every Man that doth amiss, doth abuse himself. For, it is not possible for any Man to run away from himself,
and every Man that does amiss, does abuse himself. For, it is not possible for any Man to run away from himself,
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or to forget what he hath done. He must stand to the Bargain that he hath made;
or to forget what he hath done. He must stand to the Bargain that he hath made;
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and abide by the Choice that he hath taken:
and abide by the Choice that he hath taken:
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And, in the whole World, there is nothing so grievous for a Man to think of,
And, in the Whole World, there is nothing so grievous for a Man to think of,
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as that, when he did amiss, and made a mad Choice, he went against the Sense of his own Mind:
as that, when he did amiss, and made a mad Choice, he went against the Sense of his own Mind:
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For, in this Case, he is not Heart-whole.
For, in this Case, he is not Heart-whole.
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There is no Man who knows himself, but knows what I now speak is true. Tho' I know it is common in the World,
There is no Man who knows himself, but knows what I now speak is true. Though I know it is Common in the World,
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for Men to do against Reason, and to live by Chance; and not to pursue any true Intention, or follow any worthy Design: But, as it happens;
for Men to do against Reason, and to live by Chance; and not to pursue any true Intention, or follow any worthy Design: But, as it happens;
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and, as Company and Occasion leads them; so they act; be it better or worse:
and, as Company and Occasion leads them; so they act; be it better or Worse:
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Not considering that what, Matter of Disease, is to the Body (which many times is very grievous,
Not considering that what, Matter of Disease, is to the Body (which many times is very grievous,
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and so indisposes a Man, as to put him quite out of Self-enjoyment) * the same Is, Malignancy in the Mind, Guilt in the Conscience.
and so indisposes a Man, as to put him quite out of Self-enjoyment) * the same Is, Malignancy in the Mind, Gilded in the Conscience.
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Nay, I may say, that These are much more troublesome and grievous to be born, than any malignant Matter of Disease can be to the Body.
Nay, I may say, that These Are much more troublesome and grievous to be born, than any malignant Matter of Disease can be to the Body.
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They make not true Judgment of Religion, that take it to be a Limitation, and Restraint upon Man's Liberty.
They make not true Judgement of Religion, that take it to be a Limitation, and Restraint upon Man's Liberty.
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Yet, some are so foolish as to think, that, if God would, we might have lived as we list,
Yet, Some Are so foolish as to think, that, if God would, we might have lived as we list,
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and have been released from those many Obligations that Religion seems to lay upon us. Whereas, this is as great a Lye as ever the Father of Lyes could invent.
and have been released from those many Obligations that Religion seems to lay upon us. Whereas, this is as great a Lie as ever the Father of Lyes could invent.
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For, Religion is not a burthensome and troublesome Thing;
For, Religion is not a burdensome and troublesome Thing;
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which, if God had not commanded, might have been forborn, and all Things have been as well. No:
which, if God had not commanded, might have been forborn, and all Things have been as well. No:
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There is nothing in real and true Religion, that is of that Nature. And, this I dare defend against the whole World;
There is nothing in real and true Religion, that is of that Nature. And, this I Dare defend against the Whole World;
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that there is no one thing in all that Religion which is of God's making, that any sober Man, in the true Use of his Reason, would be released from;
that there is no one thing in all that Religion which is of God's making, that any Sobrium Man, in the true Use of his Reason, would be released from;
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tho' he might have it under the Seal of Heaven. For, such a Dispensation would be greatly to his Loss, and Prejudice:
though he might have it under the Seal of Heaven. For, such a Dispensation would be greatly to his Loss, and Prejudice:
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As much as if the Physician, instead of giving wholsome Physick to his Patient, should give Poyson.
As much as if the physician, instead of giving wholesome Physic to his Patient, should give Poison.
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For, all Things in real Religion tend either to conserve, or * restore the Soundness and Perfection of our Minds;
For, all Things in real Religion tend either to conserve, or * restore the Soundness and Perfection of our Minds;
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and to continue God's Creation in the true State of Liberty and Freedom. So that if a Man did understand himself, and were put to his Choice;
and to continue God's Creation in the true State of Liberty and Freedom. So that if a Man did understand himself, and were put to his Choice;
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he would rather choose to part with the Health and Soundness of his Body, than with the Purity and Integrity of his Mind. For as much as the one is his far greater Concern:
he would rather choose to part with the Health and Soundness of his Body, than with the Purity and Integrity of his Mind. For as much as the one is his Far greater Concern:
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And he had much better live with a distempered crazy Body, than with a troubled disquiet Mind, and guilty Conscience.
And he had much better live with a distempered crazy Body, than with a troubled disquiet Mind, and guilty Conscience.
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— But, * on this Subject, I have many Things to say; and therefore will digest them into Five Heads.
— But, * on this Subject, I have many Things to say; and Therefore will digest them into Five Heads.
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First, Man by his Nature and Constitution, as God made him at first, being an intelligent Agent, hath Sense of Good and Evil, upon a Moral account. First, Man by his Nature and Constitution, as God made him At First, being an intelligent Agent, hath Sense of Good and Evil, upon a Moral account.
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All inferior Beings have Sense of Convenience or Inconvenience, in a natural Way: And, * accordingly, all inferior Creatures do chuse, or refuse.
All inferior Beings have Sense of Convenience or Inconvenience, in a natural Way: And, * accordingly, all inferior Creatures do choose, or refuse.
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For, you cannot get a meer Animal, either to eat or drink that which is not good and agreeable to its Nature.
For, you cannot get a mere Animal, either to eat or drink that which is not good and agreeable to its Nature.
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And, whereas we call this Instinct; it is most certain that, in intelligent Agents, this * other is INSTINCT, at least.
And, whereas we call this Instinct; it is most certain that, in intelligent Agents, this * other is INSTINCT, At least.
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And, for this Reason, Man is faulty, when either he is found in a naughty Temper, or any bad Practice.
And, for this Reason, Man is faulty, when either he is found in a naughty Temper, or any bad Practice.
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For, he hath Judgment and Power of Discerning:
For, he hath Judgement and Power of Discerning:
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He is made to know the Difference * of Things: And he acts * as a mad Man, that knowing what is better, chuseth the worse. This is the Ground and Foundation of Man's being truly miserable: For, to be happy,
He is made to know the Difference * of Things: And he acts * as a mad Man, that knowing what is better, chooseth the Worse. This is the Ground and Foundation of Man's being truly miserable: For, to be happy,
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or miserable, is mainly in his intelectual Nature. Inferior Natures may suffer Wrong: But they are not capable of Happiness or Misery, as intelectual Agents are;
or miserable, is mainly in his intellectual Nature. Inferior Nature's may suffer Wrong: But they Are not capable of Happiness or Misery, as intellectual Agents Are;
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because they are not acquitted or condemned from within; nor have any thing to challenge or reprove them.
Because they Are not acquitted or condemned from within; nor have any thing to challenge or reprove them.
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Secondly, Man being made to know God;Secondly, Man being made to know God;
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hath Sense of his own Privation, in the Loss of so great and universal a Good as GOD is.
hath Sense of his own Privation, in the Loss of so great and universal a Good as GOD is.
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For, he is made happy * in the Enjoyment, and miserable in the Loss of Him.
For, he is made happy * in the Enjoyment, and miserable in the Loss of Him.
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And, tho' Diversion, and other Enjoyments, may give some Entertainment, for a while;
And, though Diversion, and other Enjoyments, may give Some Entertainment, for a while;
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yet when a Man stays at Home, or returns to himself by Consideration, he feels inward Perplexity in himself;
yet when a Man stays At Home, or returns to himself by Consideration, he feels inward Perplexity in himself;
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because some necessary Good is wanting to him. His own Knowledge makes him capable of Good and Evil;
Because Some necessary Good is wanting to him. His own Knowledge makes him capable of Good and Evil;
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and sensible of being miserable, if he be depriv'd of that Good which God made him capable of.
and sensible of being miserable, if he be deprived of that Good which God made him capable of.
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Such is the Nature of our Souls, that they cannot be happy, but in * this way, and by the Use of their intelectual Faculty.
Such is the Nature of our Souls, that they cannot be happy, but in * this Way, and by the Use of their intellectual Faculty.
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* Otherwise, the Soul will be sensible of its own Privation and Loss.
* Otherwise, the Soul will be sensible of its own Privation and Loss.
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— VERTUE, and VICE, are the Foundations of Peace and Happiness; or Sorrow and Misery. * There is inherent Punishment belonging to all Naughtiness:
— VERTUE, and VICE, Are the Foundations of Peace and Happiness; or Sorrow and Misery. * There is inherent Punishment belonging to all Naughtiness:
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And no Power can divide or separate them; but they will follow one another. For, tho' God should not, in a positive Way, inflict Punishment;
And no Power can divide or separate them; but they will follow one Another. For, though God should not, in a positive Way, inflict Punishment;
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or any Instrument of God punish a Sinner;
or any Instrument of God Punish a Sinner;
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yet he would punish himself: Because he cannot be satisfied in what he doth contrary to Reason,
yet he would Punish himself: Because he cannot be satisfied in what he does contrary to Reason,
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and the Sense of his own Mind. There is no Security to a Sinner:
and the Sense of his own Mind. There is no Security to a Sinner:
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The least that will attend him, is Fear, and Suspicion of Danger. Diversion (which is the Way that many Men take,) going to some Pleasure, or * into Company;
The least that will attend him, is fear, and Suspicion of Danger. Diversion (which is the Way that many Men take,) going to Some Pleasure, or * into Company;
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is but a Put-off, for a while; and when they retire, it will return upon them, with greater Force and Violence.
is but a Put-off, for a while; and when they retire, it will return upon them, with greater Force and Violence.
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For, all Moral Evil is against the Nature of Man; and condemned by the Reason of the Mind:
For, all Moral Evil is against the Nature of Man; and condemned by the Reason of the Mind:
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And can no other way be prevented but by the Motion of Repentance, and Application to God.
And can no other Way be prevented but by the Motion of Repentance, and Application to God.
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Thirdly, Our Souls acting upon God, discover their Vertues; and display their Powers; and show their Mettle and Sprightfulness.Thirdly, Our Souls acting upon God, discover their Virtues; and display their Powers; and show their Mettle and Sprightfulness.
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Whereas, if a Man be diverted from God;
Whereas, if a Man be diverted from God;
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the Reason of his Mind is as much without Employment, as the Eye which is in the Dark: For, it is the Presence of the Object, that puts the Faculty upon acting. So, if God be withdrawn;
the Reason of his Mind is as much without Employment, as the Eye which is in the Dark: For, it is the Presence of the Object, that puts the Faculty upon acting. So, if God be withdrawn;
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our Minds cannot be drawn forth;
our Minds cannot be drawn forth;
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for, they are without their proper Object: For, other-where, save only in God, our Souls are not matched,
for, they Are without their proper Object: For, otherwhere, save only in God, our Souls Are not matched,
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so as to make Proof of themselves. We know not our Powers and Faculties, but by their Acts: And we cannot act,
so as to make Proof of themselves. We know not our Powers and Faculties, but by their Acts: And we cannot act,
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but in the Presence of the Object. If a Man be separated from God; his Mind and Underderstanding are without their proper Object;
but in the Presence of the Object. If a Man be separated from God; his Mind and Understanding Are without their proper Object;
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and, so, are as little to him, as his Sight is to him, when he is in the Dark.
and, so, Are as little to him, as his Sighed is to him, when he is in the Dark.
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I am apt to think, that in the Heavenly State hereafter, when God shall otherwise declare himself to us, than now he doth;
I am apt to think, that in the Heavenly State hereafter, when God shall otherwise declare himself to us, than now he does;
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those Latent Powers which now we have, may open, and unfold themselves;
those Latent Powers which now we have, may open, and unfold themselves;
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and thereby we may be made able to act in a far higher Way, than we are at present.
and thereby we may be made able to act in a Far higher Way, than we Are At present.
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Now, we have many Avocations and Diversions: But, when we shall come to have nearer Approaches to God;Now, we have many Avocations and Diversions: But, when we shall come to have nearer Approaches to God;
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we shall have more Use of our selves; and shall find our selves more able, than we are at present, in this limited and contracted State.
we shall have more Use of our selves; and shall find our selves more able, than we Are At present, in this limited and contracted State.
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For, this we have present Experience of; that if we give our selves up, to Meditation upon God;
For, this we have present Experience of; that if we give our selves up, to Meditation upon God;
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and employ our Minds in sincere Intention of Him, and his Service; we do thereby ennoble, and enlarge our Faculties;
and employ our Minds in sincere Intention of Him, and his Service; we do thereby ennoble, and enlarge our Faculties;
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which otherwise would shrivel up, and grow every Day less and less. I am very confident, that by Religious Motion Men are a Thousand times more improved,
which otherwise would shrivel up, and grow every Day less and less. I am very confident, that by Religious Motion Men Are a Thousand times more improved,
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than by any Worldly Drudgery whatsoever.
than by any Worldly Drudgery whatsoever.
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Fourthly, Because of the vast Desires that are in Man, there is great Dissatisfaction in all Things below a Man's self: And that, all Worldly Things are.Fourthly, Because of the vast Desires that Are in Man, there is great Dissatisfaction in all Things below a Man's self: And that, all Worldly Things Are.
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The Mind of Man is greater and larger than to be satisfied with any Thing in this World.
The Mind of Man is greater and larger than to be satisfied with any Thing in this World.
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So that when Application is made to him by Riches, Honour, Pleasure, and the like; it is but all in vain:
So that when Application is made to him by Riches, Honour, Pleasure, and the like; it is but all in vain:
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For, they will all, say, Content is not in me: And, that they are not able to do what Men expect.
For, they will all, say, Content is not in me: And, that they Are not able to do what Men expect.
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And from hence will arise great Dissatisfaction and Discontent, because of Frustration and Disapprovement: For, here, a Man must call himself a Fool;
And from hence will arise great Dissatisfaction and Discontent, Because of Frustration and Disapproval: For, Here, a Man must call himself a Fool;
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to doat upon any Thing, without Grounds; and * for making an ill Choice; and conceiting as a Fool. This will make him uneasie, and ashamed of himself.
to dote upon any Thing, without Grounds; and * for making an ill Choice; and Conceit as a Fool. This will make him uneasy, and ashamed of himself.
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Lastly, Every State, and Temper, according to its Quality, whether Good or Evil, is to have a suitable Portion of Happiness or Misery.Lastly, Every State, and Temper, according to its Quality, whither Good or Evil, is to have a suitable Portion of Happiness or Misery.
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Now the State of Sin, is the worst State in the World; and therefore it is meet that it should fare the worst:
Now the State of since, is the worst State in the World; and Therefore it is meet that it should fare the worst:
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And the State of Goodness, is the best State; and it is meet that it should fare accordingly. — As I said before:
And the State of goodness, is the best State; and it is meet that it should fare accordingly. — As I said before:
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If God should let a Sinner alone, his Misery and Unhappiness would arise from himself. And should a good Man fall into never so many Troubles and Afflictions;
If God should let a Sinner alone, his Misery and Unhappiness would arise from himself. And should a good Man fallen into never so many Troubles and Afflictions;
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yet he would have Satisfaction in himself, and Peace in his own Soul;
yet he would have Satisfaction in himself, and Peace in his own Soul;
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because he was not Conscious to himself of any Evil, nor had contracted Guilt in his Mind.
Because he was not Conscious to himself of any Evil, nor had contracted Gilded in his Mind.
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SERMON IV. EPHESIANS IV. 31, 32. Let all Bitterness, and Wrath, and Anger, and Clamour, and Evil-speaking, be put away from you, with all Malice.
SERMON IV. EPHESIANS IV. 31, 32. Let all Bitterness, and Wrath, and Anger, and Clamour, and Evil-speaking, be put away from you, with all Malice.
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And be ye kind one to another, tender-hearted, forgiving one another; even as God, for Christ's sake, hath forgiven you.
And be you kind one to Another, tender-hearted, forgiving one Another; even as God, for Christ's sake, hath forgiven you.
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I Have shewn you * formerly that the Design of these Words, is to discharge our Minds of all Ill-will and Displeasure one against another.
I Have shown you * formerly that the Design of these Words, is to discharge our Minds of all Ill-will and Displeasure one against Another.
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And I am now to give you Reasons, and Arguments, in pursuit of this Exhortation. I began as high as Heaven;
And I am now to give you Reasons, and Arguments, in pursuit of this Exhortation. I began as high as Heaven;
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and told you, that it was in Conformity with God himself; and in Compliance with his Loving-kindness to Men, and his Usage towards us.
and told you, that it was in Conformity with God himself; and in Compliance with his Lovingkindness to Men, and his Usage towards us.
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And, certainly, Religion in us, is our Imitation of God, and Resemblance of him. For, in respect of God's communicable Perfections;
And, Certainly, Religion in us, is our Imitation of God, and Resemblance of him. For, in respect of God's communicable Perfections;
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as Goodness, Kindness, Beneficence, Clemency, Mercy, and Compassion: We ought to imitate and resemble him:
as goodness, Kindness, Beneficence, Clemency, Mercy, and Compassion: We ought to imitate and resemble him:
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and, I am sure that God is not known by any thing more to us, than by these.
and, I am sure that God is not known by any thing more to us, than by these.
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And what is more reasonable, than that we shou'd be that towards one another, that God is towards us all?
And what is more reasonable, than that we should be that towards one Another, that God is towards us all?
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That which the Text pleads for, and presseth upon us, is the Tenor of the Christian Doctrine:
That which the Text pleads for, and Presseth upon us, is the Tenor of the Christian Doctrine:
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whether you take it as laid down in Prophesie; or as it expresseth it self in Precept and Command;
whither you take it as laid down in Prophesy; or as it Expresses it self in Precept and Command;
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or as it is made out in the Temper of those that entertain it. In the Old Testament, nothing is more decryed than Unrighteousness, Cruelty, Oppression:
or as it is made out in the Temper of those that entertain it. In the Old Testament, nothing is more decried than Unrighteousness, Cruelty, Oppression:
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and in the New Testament, nothing more call'd for, than Mercy, Kindness, Compassion. 'Tis that which was required in all Times, in all Cases, of all Men:
and in the New Testament, nothing more called for, than Mercy, Kindness, Compassion. It's that which was required in all Times, in all Cases, of all Men:
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Never any Dispensation in this Matter: Never any Allowance to the contrary. 'Tis a Matter of full Resolution;
Never any Dispensation in this Matter: Never any Allowance to the contrary. It's a Matter of full Resolution;
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and required with a general Nonobstante. And, this cannot be said of very many Points in Divinity.
and required with a general Nonobstante. And, this cannot be said of very many Points in Divinity.
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* Now, this Disposition is requisite, for our own Ease, and Safety.
* Now, this Disposition is requisite, for our own Ease, and Safety.
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A Man would live in Love, if it were but for his own Peace and Quiet.
A Man would live in Love, if it were but for his own Peace and Quiet.
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For, that Man is at Hearts ease that neither is, nor hath an Enemy:
For, that Man is At Hearts ease that neither is, nor hath an Enemy:
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Whereas, he that is an Enemy, is never quiet, if he carry Displeasure in his Breast:
Whereas, he that is an Enemy, is never quiet, if he carry Displeasure in his Breast:
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so, if he have justly made an Enemy, he looseth the Liberty of his own Thoughts, the Freedom of his own Mind; he feareth, and is feared.
so, if he have justly made an Enemy, he loses the Liberty of his own Thoughts, the Freedom of his own Mind; he fears, and is feared.
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So that the Peace, Quiet, and Security of our selves, depend upon the Composure of our own Minds.
So that the Peace, Quiet, and Security of our selves, depend upon the Composure of our own Minds.
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If a Man live in Love; he is devoid of Fear: for, there is no Fear in Love: whereas Fear hath Torment.
If a Man live in Love; he is devoid of fear: for, there is no fear in Love: whereas fear hath Torment.
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But perfect Love casteth out Fear. If a Man hath an Enemy;
But perfect Love Cast out fear. If a Man hath an Enemy;
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he is either meditating Revenge, or Defence: and a Man had better be asleep in his Bed, than thus employed.
he is either meditating Revenge, or Defence: and a Man had better be asleep in his Bed, than thus employed.
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In a due Consideration of one another, we shou'd live in hearty Love, and Goodwill.
In a due Consideration of one Another, we should live in hearty Love, and Goodwill.
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For, such is the Condition of Man in this World, that we stand in need of one another's Help.
For, such is the Condition of Man in this World, that we stand in need of one another's Help.
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For, we are all of us very weak, and exposed to many Evils, from within, and from without: and every Man finds that he hath enough to do, to govern his own Spirit,
For, we Are all of us very weak, and exposed to many Evils, from within, and from without: and every Man finds that he hath enough to do, to govern his own Spirit,
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and to bear his own Burden. Let us not add to it, by Offence, and mutual Provocation of one another.
and to bear his own Burden. Let us not add to it, by Offence, and mutual Provocation of one Another.
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It may be, did we but know, and were acquainted with the Condition of others; we our selves would think it very hard measure, to add to their Sorrow:
It may be, did we but know, and were acquainted with the Condition of Others; we our selves would think it very hard measure, to add to their Sorrow:
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and we would rather help to bear their Burdens. 'Tis but a just Allowance for the Frailty of the present State.
and we would rather help to bear their Burdens. It's but a just Allowance for the Frailty of the present State.
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For, no Man's Bodily Constitution is the Matter of his own Choice; or within his own Power. If it be Choler; that exposeth a Man to Rashness and Fury:
For, no Man's Bodily Constitution is the Matter of his own Choice; or within his own Power. If it be Choler; that exposeth a Man to Rashness and Fury:
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if Melancholly; to Sourness and Severity: if Flegmatick; that exposeth a Man to Dullness, Heaviness, and Sleep:
if Melancholy; to Sourness and Severity: if Phlegmatic; that exposeth a Man to Dullness, Heaviness, and Sleep:
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if Blood; to Frowardness, Petulancy, and Wantonness. And our Minds are tempted to comply with Bodily-Temper.
if Blood; to Frowardness, Petulancy, and Wantonness. And our Minds Are tempted to comply with Bodily-Temper.
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'Tis only by Vertue that a Man doth bear up against Bodily-Temper and Constitution.
It's only by Virtue that a Man does bear up against Bodily-Temper and Constitution.
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It is very apparent, that the Material Part of Vertue and Vice have a Foundation in Bodily-Temper:
It is very apparent, that the Material Part of Virtue and Vice have a Foundation in Bodily-Temper:
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* tho' it * be neither Vertue nor Vice as it is the effect thereof: but Vertue and Vice are constituted by the Consent of the Mind.
* though it * be neither Virtue nor Vice as it is the Effect thereof: but Virtue and Vice Are constituted by the Consent of the Mind.
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Yet this I say, that our Souls pay the dearest Rent in the World, for their Habitation in these Bodies. Therefore, to pass this;
Yet this I say, that our Souls pay the dearest Rend in the World, for their Habitation in these Bodies. Therefore, to pass this;
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He is little sensible of the Frailty of Humane Nature, who doth not make fair Allowance, and candid Construction; who doth not easily incline to the better part; who cannot over-look Mistakes;
He is little sensible of the Frailty of Humane Nature, who does not make fair Allowance, and candid Construction; who does not Easily incline to the better part; who cannot overlook Mistakes;
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and have Patience with Men a-while, till they recover themselves out of Passion.
and have Patience with Men awhile, till they recover themselves out of Passion.
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And much more unmindful are they, and forgetful of the Incidencies belonging to this State, who set themselves to exasperate, inflame,
And much more unmindful Are they, and forgetful of the Incidences belonging to this State, who Set themselves to exasperate, inflame,
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and further to provoke, by unkind Returns and Misconstructions, beyond and against a Man's Meaning and Intention.
and further to provoke, by unkind Returns and Misconstructions, beyond and against a Man's Meaning and Intention.
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But, I see there is one thing that will rise up, with a colourable Pretence against all that I have said; if it be not removed:
But, I see there is one thing that will rise up, with a colourable Pretence against all that I have said; if it be not removed:
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and that is, in case of different Apprehension in some things about Religion; in which case Men say, it is Zeal of God, for Truth;
and that is, in case of different Apprehension in Some things about Religion; in which case Men say, it is Zeal of God, for Truth;
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and that they ought to be zealous for the Truth; and think they may prosecute their Brother upon that account;
and that they ought to be zealous for the Truth; and think they may prosecute their Brother upon that account;
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because he is not of their Judgment:
Because he is not of their Judgement:
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he is in an Error, they say, and therefore they think they ought to bear him down, upon this account.
he is in an Error, they say, and Therefore they think they ought to bear him down, upon this account.
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Therefore, this Pretence must be examin'd. To which end I shall suggest these several Considerations. First, It cannot be avoided, but that Men must think, as they find cause.
Therefore, this Pretence must be examined. To which end I shall suggest these several Considerations. First, It cannot be avoided, but that Men must think, as they find cause.
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For, this is most certain, that no Man is Master of his own Apprehensions: but he must think (and cannot avoid it) according as he finds cause.
For, this is most certain, that no Man is Master of his own Apprehensions: but he must think (and cannot avoid it) according as he finds cause.
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Secondly, It is no Offence to another, that any Man hath the Freedom of his own Thoughts.Secondly, It is no Offence to Another, that any Man hath the Freedom of his own Thoughts.
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By this, he doth his Neighbour no Wrong. For, Thoughts make no Alteration abroad; nor make any Disturbance:
By this, he does his Neighbour no Wrong. For, Thoughts make no Alteration abroad; nor make any Disturbance:
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and a wise Man will enjoy these, and not expose them in a disorderly manner. For, a generous Notion is not to be prostituted.
and a wise Man will enjoy these, and not expose them in a disorderly manner. For, a generous Notion is not to be prostituted.
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Truth is too noble a thing to be * exposed in case of Mens Dullness and Incapacity;
Truth is too noble a thing to be * exposed in case of Men's Dullness and Incapacity;
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in case of Indisposition and Prudence. Men may be unqualified for hearing Truth; as I Cor. 3. 3. where there is Envying, Strife, and Division.
in case of Indisposition and Prudence. Men may be unqualified for hearing Truth; as I Cor. 3. 3. where there is Envying, Strife, and Division.
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He is a conceited Fool that cannot enjoy his own Thoughts; and keep them from such as are not capable to receive them.
He is a conceited Fool that cannot enjoy his own Thoughts; and keep them from such as Are not capable to receive them.
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This was the Notion of the Philosophers who distinguished between the Truths that were fit to be communicated to those without, and to those that were prepared. They would not cast their Pearls before Swine.
This was the Notion of the Philosophers who distinguished between the Truths that were fit to be communicated to those without, and to those that were prepared. They would not cast their Pearls before Swine.
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But, Thirdly, Serious and considerate Persons, * such as are real, and sincere in their Religion, do not greatly differ;
But, Thirdly, Serious and considerate Persons, * such as Are real, and sincere in their Religion, do not greatly differ;
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to wit, not in those things wherein the Honour of God, or the Safety of Mens Souls are concerned:
to wit, not in those things wherein the Honour of God, or the Safety of Men's Souls Are concerned:
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(for, these are the substantial things in Religion:) neither do they see that that follows which one that doth dissent from them, doth infer to the Prejudice of either.
(for, these Are the substantial things in Religion:) neither do they see that that follows which one that does dissent from them, does infer to the Prejudice of either.
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Yea, they are so far from admitting any such Consequence;
Yea, they Are so Far from admitting any such Consequence;
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that they will much rather renounce their Opinion, than hold any thing that is either prejudicial to God's Honour, or the Safety of Mens Souls.
that they will much rather renounce their Opinion, than hold any thing that is either prejudicial to God's Honour, or the Safety of Men's Souls.
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This I dare undertake is really true of all that are sincere and hearty in their Profession of Religion.
This I Dare undertake is really true of all that Are sincere and hearty in their Profession of Religion.
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And therefore to these there is due, Patience, and Charity. I am much of his Mind that did thus apologize for those that did dissent,
And Therefore to these there is due, Patience, and Charity. I am much of his Mind that did thus apologise for those that did dissent,
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tho' they were in an Error. They do not err in their Affection to God, Religion, and Goodness:
though they were in an Error. They do not err in their Affection to God, Religion, and goodness:
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tho' perhaps they are mistaken in their Choice. But, then, 'tis far better for Men to have some Mistakes in their way;though perhaps they Are mistaken in their Choice. But, then, it's Far better for Men to have Some Mistakes in their Way;
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than to be devoid of Religion.
than to be devoid of Religion.
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'Tis better for Men to be in some Mistakes about Religion, than wholly to neglect it.
It's better for Men to be in Some Mistakes about Religion, than wholly to neglect it.
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These very things argue that the Persons are awake; and are in search after Truth; even there, where they have not attained to it.
These very things argue that the Persons Are awake; and Are in search After Truth; even there, where they have not attained to it.
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Fourthly, Whatever private Apprehensions are in other Matters;Fourthly, Whatever private Apprehensions Are in other Matters;
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wise and good Men do observe the Measures of Peace and Order in foro externo. For, they go by this Rule, that Peace and Good-will among Men, is of greater consequence than any private Apprehension.
wise and good Men do observe the Measures of Peace and Order in foro externo. For, they go by this Rule, that Peace and Goodwill among Men, is of greater consequence than any private Apprehension.
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Therefore, wise and good Men do so moderate themselves, that they will observe the Rules of Peace and Order.
Therefore, wise and good Men do so moderate themselves, that they will observe the Rules of Peace and Order.
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— Zeal in defence of Truth; Conscience in observation thereof, are high Titles; Things of great Name: But greatest Mischief follows,
— Zeal in defence of Truth; Conscience in observation thereof, Are high Titles; Things of great Name: But greatest Mischief follows,
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when Passion and Interest are so cloath'd. The Priests and Pharisees were our Saviour's Accusers:
when Passion and Interest Are so clothed. The Priests and Pharisees were our Saviour's Accusers:
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The Zealots were the Destruction of the City and Temple (as Josephus gives account:) The Jesuits denominated from Jesus, are the Incendiaries of the World.The Zealots were the Destruction of the city and Temple (as Josephus gives account:) The Jesuits denominated from jesus, Are the Incendiaries of the World.
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The more of our Fancy there is in that we take up, for our Religion; the more warm we are in defence of it.
The more of our Fancy there is in that we take up, for our Religion; the more warm we Are in defence of it.
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We love our own Creatures, and doat on our own Notions.
We love our own Creatures, and dote on our own Notions.
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Who hath Reason on his side, satisfies himself that the best is done that can be done, when Reason is shewn:
Who hath Reason on his side, Satisfies himself that the best is done that can be done, when Reason is shown:
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he trusts to it, sits down, expecting that Reason shou'd prevail.
he trusts to it, sits down, expecting that Reason should prevail.
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Fifthly, We are all, whether we dissent, or agree one with another in some Matters, agreed about this; that we all ought to be guided by Scripture.Fifthly, We Are all, whither we dissent, or agree one with Another in Some Matters, agreed about this; that we all ought to be guided by Scripture.
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Now Scripture is clear, full, and perspicuous, in all Matters of Life; and absolutely determining * in all Matters of necessary Belief. But, in other Things;
Now Scripture is clear, full, and perspicuous, in all Matters of Life; and absolutely determining * in all Matters of necessary Belief. But, in other Things;
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we being removed above Sixteen hundred Years from the Apostles; and, since in the intermediate Ages, many Things have been agitated by the several Parties,
we being removed above Sixteen hundred years from the Apostles; and, since in the intermediate Ages, many Things have been agitated by the several Parties,
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and disputed Pro and Con, and yet not agreed about; and since it doth hardly appear, what was the Apostle's Judgment in those controverted Matters;
and disputed Pro and Con, and yet not agreed about; and since it does hardly appear, what was the Apostle's Judgement in those controverted Matters;
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since they are * what we cannot certainly determine by their Writings;
since they Are * what we cannot Certainly determine by their Writings;
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and no Application to be made to any Person inspired since * that time in the Succession of Ages;
and no Application to be made to any Person inspired since * that time in the Succession of Ages;
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if we do err in these Matters, it is much less than if we had lived in their Times.
if we do err in these Matters, it is much less than if we had lived in their Times.
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They that are settled in the great Matters of Life and Faith, will out-wear Mistakes in lesser Matters: Or, if they do not;
They that Are settled in the great Matters of Life and Faith, will outwear Mistakes in lesser Matters: Or, if they do not;
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I dare undertake, from the Warrant of Scripture, that if they hold the Head, Christ Jesus, such Mistakes shall not hurt them.
I Dare undertake, from the Warrant of Scripture, that if they hold the Head, christ jesus, such Mistakes shall not hurt them.
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For this, see Phil. 3. 15.
For this, see Philip 3. 15.
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Therefore I do resolve, that by that time we have made due Allowance for the different Tempers of Men;
Therefore I do resolve, that by that time we have made due Allowance for the different Tempers of Men;
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for the different Make of Mens Parts; for Mistakes occasion'd from Company and Converse; as also for those that have been occasion'd from our Education;
for the different Make of Men's Parts; for Mistakes occasioned from Company and Converse; as also for those that have been occasioned from our Education;
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and for Conceits rooted in Men, and become natural to them, because they have so long thought after this or that Manner;
and for Conceits rooted in Men, and become natural to them, Because they have so long Thought After this or that Manner;
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we shall * in the End find little Reason for Anger and Displeasure towards one another upon this account.
we shall * in the End find little Reason for Anger and Displeasure towards one Another upon this account.
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The different Make of Mens Parts is such, that ab origine without any Affectation, Contrivance,
The different Make of Men's Parts is such, that ab origine without any Affectation, Contrivance,
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or Design (which are the Things that make Men culpable) Foundation is laid of disagreeing Apprehensions.
or Design (which Are the Things that make Men culpable) Foundation is laid of disagreeing Apprehensions.
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* For some Mens Apprehensions cannot possibly hit, in any Thing: They are, as it were, cast in different Moulds:
* For Some Men's Apprehensions cannot possibly hit, in any Thing: They Are, as it were, cast in different Moulds:
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* And they can no more help this, than they can make their Faces to be alike.
* And they can no more help this, than they can make their Faces to be alike.
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We may look at this, as an Effect of the various Wisdom of the Creator. 'Tis no more faulty, than that one Star differeth from another, in Glory:
We may look At this, as an Effect of the various Wisdom of the Creator. It's no more faulty, than that one Star differeth from Another, in Glory:
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Since the Wisdom of God appears in the several Dissimilitudes and Diversities that are in the World;
Since the Wisdom of God appears in the several Dissimilitudes and Diversities that Are in the World;
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different Makes, Shapes, Constitutions, as to the Body; different Senses, Imaginations, Choices, Satisfactions, as to the Mind;
different Makes, Shapes, Constitutions, as to the Body; different Senses, Imaginations, Choices, Satisfactions, as to the Mind;
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Varieties and Diversities above us, and beneath us. — I say it again;
Varieties and Diversities above us, and beneath us. — I say it again;
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that by that time we have made a just Allowance for our different Tempers and Constitutions, which are not subject to our Choice; for our different Makes, where upon such Variety of Apprehensions depend;
that by that time we have made a just Allowance for our different Tempers and Constitutions, which Are not Subject to our Choice; for our different Makes, where upon such Variety of Apprehensions depend;
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since there are Men of such different Makes, that in nothing they think alike (or, at least, they do not express themselves alike, where they mean the same Thing;) by that time we have made Allowance for the Error and Mistake of our own Age,
since there Are Men of such different Makes, that in nothing they think alike (or, At least, they do not express themselves alike, where they mean the same Thing;) by that time we have made Allowance for the Error and Mistake of our own Age,
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and the Ages that have been before us; when we shall have made Allowance for the general Suppositions which oft take place;
and the Ages that have been before us; when we shall have made Allowance for the general Suppositions which oft take place;
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for pre-conceiv'd Opinions from Education, Company and Converse;
for preconceived Opinions from Education, Company and Converse;
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for Conceits rooted in Men, and become natural to them, because they have long thought so;
for Conceits rooted in Men, and become natural to them, Because they have long Thought so;
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by that time we have made a just Allowance for all these Considerations, and Abatement proportionable;
by that time we have made a just Allowance for all these Considerations, and Abatement proportionable;
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we shall find little Reason for Anger and Displeasure with one another, upon occasion of these Differences. I add, further;
we shall find little Reason for Anger and Displeasure with one Another, upon occasion of these Differences. I add, further;
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that since Religion is a Bond of Union, and lays an Obligation upon us to God, and to one another;
that since Religion is a Bound of union, and lays an Obligation upon us to God, and to one Another;
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it ought not to be a Ground of any Difference or Displeasure: And, Religion is in an unnatural Use, if it doth disunite.
it ought not to be a Ground of any Difference or Displeasure: And, Religion is in an unnatural Use, if it does disunite.
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Neither are we qualified to pursue Truth, or to find it out; unless our Minds be discharged of all Ill-will, Anger, and Displeasure.
Neither Are we qualified to pursue Truth, or to find it out; unless our Minds be discharged of all Ill-will, Anger, and Displeasure.
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For, Envy, Ill-will, Strife, and Contention, are as prejudicial as any other inordinate Affection whatsoever. Sublime Knowledge cannot dwell in an unquiet Spirit.
For, Envy, Ill-will, Strife, and Contention, Are as prejudicial as any other inordinate Affection whatsoever. Sublime Knowledge cannot dwell in an unquiet Spirit.
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'Tis wholly an Unchristian Temper that is given to Strife and Contention:
It's wholly an Unchristian Temper that is given to Strife and Contention:
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As might be shewn by several Scriptures, 1 Cor. 1. 10. I beseech you by the Lord Jesus Christ, (See what an Obligation is here! And for what is it!
As might be shown by several Scriptures, 1 Cor. 1. 10. I beseech you by the Lord jesus christ, (See what an Obligation is Here! And for what is it!
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Namely this) That you all speak the same Thing, and that there be no Divisions among you, &c. So 1 Cor. 3. 3. the Apostle tells them that they were Carnal, because there was among them Envyings, Strife, and Divisions.
Namely this) That you all speak the same Thing, and that there be no Divisions among you, etc. So 1 Cor. 3. 3. the Apostle tells them that they were Carnal, Because there was among them Envyings, Strife, and Divisions.
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Nothing doth more unqualifie a Man for Divine and Heavenly Knowledge than this Temper. So Jam. 3. Ver. 13, 14, &c. — If Men value themselves by their Opinions, and different Apprehensions from others;
Nothing does more unqualify a Man for Divine and Heavenly Knowledge than this Temper. So Jam. 3. Ver. 13, 14, etc. — If Men valve themselves by their Opinions, and different Apprehensions from Others;
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and so far arrogate to themselves, as to reprobate other Men for not entertaining their Opinions;
and so Far arrogate to themselves, as to Reprobate other Men for not entertaining their Opinions;
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there must of Necessity be high Provocations, great Exasperations.
there must of Necessity be high Provocations, great Exasperations.
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Whereas, if Men do calmly propose, with a Submission of their Sense to an impartial Examination;
Whereas, if Men do calmly propose, with a Submission of their Sense to an impartial Examination;
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then, the Things that are offer'd will be taken into Consideration: And Men may be either better inform'd;
then, the Things that Are offered will be taken into Consideration: And Men may be either better informed;
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or else they will be further confirm'd in what they thought before; if they find that other Persons Grounds are inferior to theirs.
or Else they will be further confirmed in what they Thought before; if they find that other Persons Grounds Are inferior to theirs.
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Upon which account it is true Kindness, to impart what one finds Cause to believe; and what the Grounds are of such Perswasion:
Upon which account it is true Kindness, to impart what one finds Cause to believe; and what the Grounds Are of such Persuasion:
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Leaving the Party to judge, as he finds Cause. Yea, I account it the greatest Kindness that one Man can do to another; better to inform his Judgment;
Leaving the Party to judge, as he finds Cause. Yea, I account it the greatest Kindness that one Man can do to Another; better to inform his Judgement;
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and, then, leave him to consider.
and, then, leave him to Consider.
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For, he that is Wise, when he is apart, will call into Examination what he hath heard:
For, he that is Wise, when he is apart, will call into Examination what he hath herd:
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And, if what hath been offer'd, be that which he had not consider'd before, or taken notice of;
And, if what hath been offered, be that which he had not considered before, or taken notice of;
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so that he finds that what was declared was Weighty; he will hereupon find Cause to alter his Judgment.
so that he finds that what was declared was Weighty; he will hereupon find Cause to altar his Judgement.
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But Lastly, PASSION is so exorbitant a Thing, that it is not to be confined to any Measure of Reason. For, it is in our Minds, as Fire in our Houses;
But Lastly, PASSION is so exorbitant a Thing, that it is not to be confined to any Measure of Reason. For, it is in our Minds, as Fire in our Houses;
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which devours and destroys all that stands before it: And the more it goes on, the more Harm it doth.
which devours and Destroys all that Stands before it: And the more it Goes on, the more Harm it does.
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So it is with Passion, if not presently allay'd: It will break forth, as Wild-fire. Reason and Vertue are Things that have Bonnds and Limits:
So it is with Passion, if not presently allayed: It will break forth, as Wildfire. Reason and Virtue Are Things that have Bonnds and Limits:
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But Vice and Passion are boundless.
But Vice and Passion Are boundless.
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The Work of Order and Government in every Degree, is, the maintaining of Peace; preserving every Body in his Right;
The Work of Order and Government in every Degree, is, the maintaining of Peace; preserving every Body in his Right;
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and the continuing Friendship, general Love, and Good-will amongst Men.
and the Continuing Friendship, general Love, and Goodwill among Men.
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He who hath the Advantage in any Association or Convention of Men, is chiefly bound to maintain general Good-will, Friendship, Love. 'Tis the Life of Society.
He who hath the Advantage in any Association or Convention of Men, is chiefly bound to maintain general Goodwill, Friendship, Love. It's the Life of Society.
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Conversation of Men each with other, supposes it, and depends upon it. In CONVERSE the Rule is, Give and receive: Wherefore * this is call'd Intercourse;
Conversation of Men each with other, supposes it, and depends upon it. In CONVERSE the Rule is, Give and receive: Wherefore * this is called Intercourse;
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* as implying a Communication by way of Exchange; Notion for Notion; Apprehension for Apprehension; one Expression of Affection, for another.
* as implying a Communication by Way of Exchange; Notion for Notion; Apprehension for Apprehension; one Expression of Affection, for Another.
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Wherefore, better never meet (as much as it is desirable in it self, or recommended * in Scripture; ) than to come together to provoke, inflame, exasperate one another.
Wherefore, better never meet (as much as it is desirable in it self, or recommended * in Scripture;) than to come together to provoke, inflame, exasperate one Another.
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It is a Charge on every one who comes into Company, not to misbehave himself: It is a Charge on every one who comes into Company, not to misbehave himself:
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That neither he himfelf, nor others, part the worse for having met. Whatever Converse is not peaceable, tending to Love and Good-will, and govern'd thereby; is to Loss;
That neither he himself, nor Others, part the Worse for having met. Whatever Converse is not peaceable, tending to Love and Goodwill, and governed thereby; is to Loss;
cst dx pns31 px31, ccx n2-jn, vvb dt jc p-acp vhg vvn. r-crq n1 vbz xx j, vvg pc-acp vvi cc j, cc vvn av; vbz pc-acp n1;
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is no good Expence of Time; is not accountable. If we will be acquainted; let Friendship be between us: Else we should remain Strangers.
is no good Expense of Time; is not accountable. If we will be acquainted; let Friendship be between us: Else we should remain Strangers.
vbz dx j n1 pp-f n1; vbz xx j. cs pns12 vmb vbi vvn; vvb n1 vbi p-acp pno12: av pns12 vmd vvi n2.
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One wou'd wonder, when one thinks on it, that Persons who meet to converse together, shou'd fall out, and quarrel;
One would wonder, when one thinks on it, that Persons who meet to converse together, should fallen out, and quarrel;
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and that, all shou'd end (as it does sometimes ) in a Duel, and Thirst after one another's Blood:
and that, all should end (as it does sometime) in a Duel, and Thirst After one another's Blood:
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That instead of Pleasure and Satisfaction of Conversation; there shou'd be Provocation, Exasperation:
That instead of Pleasure and Satisfaction of Conversation; there should be Provocation, Exasperation:
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That where Acquaintance began, for a Foundation of Love, and Good-will, mutual Kindness and Beneficence for the future;
That where Acquaintance began, for a Foundation of Love, and Goodwill, mutual Kindness and Beneficence for the future;
cst c-crq n1 vvd, p-acp dt n1 pp-f n1, cc j, j n1 cc n1 p-acp dt j-jn;
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there shou'd be Seeds sown of Ill-will, and lasting Displeasure, sometimes entail'd on Posterity. But, on the other side:
there should be Seeds sown of Ill-will, and lasting Displeasure, sometime entailed on Posterity. But, on the other side:
a-acp vvd vbb n2 vvn pp-f j, cc j-vvg n1, av vvn p-acp n1. p-acp, p-acp dt j-jn n1:
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How well pleas'd Persons are severally, when they part in Love? How uneasie, if in Displeasure? What different Afterthoughts in these two Cases? other Apprehensions, Purposes, Intentions, Resolutions:
How well pleased Persons Are severally, when they part in Love? How uneasy, if in Displeasure? What different Afterthoughts in these two Cases? other Apprehensions, Purposes, Intentions, Resolutions:
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And this, according as Carriage has been in Company. I conclude; one wou'd not live out of Good-will, for ones own Ease and Safety.And this, according as Carriage has been in Company. I conclude; one would not live out of Goodwill, for ones own Ease and Safety.
cc d, vvg p-acp n1 vhz vbn p-acp n1. pns11 vvb; pi vmd xx vvi av pp-f j, p-acp pi2 d n1 cc n1.
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Whosoever bears not Good-will, hath that within himself which tempts him to ill Offices. His Thoughts run out, on defence of himself, and disabling the other;
Whosoever bears not Goodwill, hath that within himself which tempts him to ill Offices. His Thoughts run out, on defence of himself, and disabling the other;
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as if he were his Enemy.
as if he were his Enemy.
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Sense of his own Ill-will in himself, makes him jealous and suspicious of the like from the other.
Sense of his own Ill-will in himself, makes him jealous and suspicious of the like from the other.
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For, who suspects, thinks himself suspected. We do not think them our Friends, to whom we are not Friends.
For, who suspects, thinks himself suspected. We do not think them our Friends, to whom we Are not Friends.
p-acp, r-crq vvz, vvz px31 vvn. pns12 vdb xx vvi pno32 po12 n2, p-acp ro-crq pns12 vbr xx n2.
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We think not better of others, than our selves: Nor impute to others, the good Disposition we have not.
We think not better of Others, than our selves: Nor impute to Others, the good Disposition we have not.
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— Now after all this said, and shewn, for general Love, and mutual Good-will;
— Now After all this said, and shown, for general Love, and mutual Goodwill;
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how grievous wou'd it be, to come into any of your Company, where any Matter of Offence were either given, or taken; any unkind Word spoken;
how grievous would it be, to come into any of your Company, where any Matter of Offence were either given, or taken; any unkind Word spoken;
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any Cause of Provocation, or Ground of Displeasure;
any Cause of Provocation, or Ground of Displeasure;
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or any thing contrary to Peace, hearty Affection, mutual Love, and Goodwill? Things, the Foundation whereof, are laid in the Nature of Man (who was made sociable) and which the Gospel acknowledges and doth reinforce.
or any thing contrary to Peace, hearty Affection, mutual Love, and Goodwill? Things, the Foundation whereof, Are laid in the Nature of Man (who was made sociable) and which the Gospel acknowledges and does reinforce.
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— From all that hath been said, I shall make some Inferences, and so conclude.
— From all that hath been said, I shall make Some Inferences, and so conclude.
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In the First Place; acknowledge we the Excellency of the Christian Religion, whose Doctrine and Practice are such as you have heard.
In the First Place; acknowledge we the Excellency of the Christian Religion, whose Doctrine and Practice Are such as you have herd.
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Religion was given us by God, for the Good of Men, both severally, and jointly. 'Tis for a Man's Security, for his Benefit, and Advantage.Religion was given us by God, for the Good of Men, both severally, and jointly. It's for a Man's Security, for his Benefit, and Advantage.
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It gives a Man Heart's-ease, and Composure of Mind: Sets him right, in the Government of himself;
It gives a Man Heart's-ease, and Composure of Mind: Sets him right, in the Government of himself;
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and also engageth him to good Behaviour to all other Men. Therefore, I may say;
and also engageth him to good Behaviour to all other Men. Therefore, I may say;
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whosoever he be, that hath heard, read, or consider'd the Doctrine and Principles of the Christian Religion;
whosoever he be, that hath herd, read, or considered the Doctrine and Principles of the Christian Religion;
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if he wish well to Mankind, he will stand up, and bless that Doctrine; and say as Solomon doth, of his excellent Woman: Many Daughters have done vertuously;
if he wish well to Mankind, he will stand up, and bless that Doctrine; and say as Solomon does, of his excellent Woman: Many Daughters have done virtuously;
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but thou hast excelled them all. but thou hast excelled them all.
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The very Principles of ordinary Philosophy, if put in Practice, do abate the Fierceness of Mens Minds,
The very Principles of ordinary Philosophy, if put in Practice, do abate the Fierceness of Men's Minds,
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and will not suffer them to be Exorbitant, Furious, Wild and Extravagant. But, Christianity roots out the very Foundation of all Ill-will;
and will not suffer them to be Exorbitant, Furious, Wild and Extravagant. But, Christianity roots out the very Foundation of all Ill-will;
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and doth bind a Man absolutely to good Behaviour: And engage him to all the Effects of Love, Good-will, and Charity.
and does bind a Man absolutely to good Behaviour: And engage him to all the Effects of Love, Goodwill, and Charity.
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So that, did any Man rise up amongst us, and act Christianity to the Life, according to the Notions, Rules and Principles of it;
So that, did any Man rise up among us, and act Christianity to the Life, according to the Notions, Rules and Principles of it;
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it might be said of him, as of Noah; that he was a Preacher of Righteousness. Tho' he held his Tongue; tho' silent;
it might be said of him, as of Noah; that he was a Preacher of Righteousness. Though he held his Tongue; though silent;
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he shou'd yet speak, and appear most admirable to all the World; and be the most effectual Preacher. But, here is the Unhappiness:
he should yet speak, and appear most admirable to all the World; and be the most effectual Preacher. But, Here is the Unhappiness:
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We do not live up to our Christian Profession; nor do that Good which we might:
We do not live up to our Christian Profession; nor doe that Good which we might:
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And, tho' we are Orthodox in our Judgment, and speak well; yet we speak and profess more than we practise:
And, though we Are Orthodox in our Judgement, and speak well; yet we speak and profess more than we practise:
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And upon this account, it comes to be prejudiced;
And upon this account, it comes to be prejudiced;
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because we are not in Temper and Disposition, nor in Life and Practice, what we profess.
Because we Are not in Temper and Disposition, nor in Life and Practice, what we profess.
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Secondly, From hence we learn how unnatural to the Temper and Spirit of Christianity are our brave Warriors, and mighty Conquerors, that over-run Nations,Secondly, From hence we Learn how unnatural to the Temper and Spirit of Christianity Are our brave Warriors, and mighty Conquerors, that overrun nations,
ord, p-acp av pns12 vvb c-crq j p-acp dt vvi cc n1 pp-f np1 vbr po12 j n2, cc j n2, cst vvb n2,
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and put all into Hurry and Confusion, to enlarge their Bounds and Territories. How unnatural are these Things to Christianity!
and put all into Hurry and Confusion, to enlarge their Bounds and Territories. How unnatural Are these Things to Christianity!
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Never any Thing in the World so contrary to Christianity, as Wars, Commotions, Exasperations, and Confusions. Thirdly, If we profess out selves to be Christians; then let us take Care to govern our Spirits,
Never any Thing in the World so contrary to Christianity, as Wars, Commotions, Exasperations, and Confusions. Thirdly, If we profess out selves to be Christians; then let us take Care to govern our Spirits,
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and rule our Tongues, and to direct our Actions, according to our Profession. For, we have no Religion,
and Rule our Tongues, and to Direct our Actions, according to our Profession. For, we have no Religion,
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if we do not these Things. At least, let us take Care to be Innocent, and Harmless:
if we do not these Things. At least, let us take Care to be Innocent, and Harmless:
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And especially, how we use our Tongues. For, St. James hath told us, what a World of Mischief comes by the Tongue;
And especially, how we use our Tongues. For, Saint James hath told us, what a World of Mischief comes by the Tongue;
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that it is a little Member; but full of deadly Poyson; Jam. 3. 8. and doth set on fire, and is set on fire, of Hell.
that it is a little Member; but full of deadly Poison; Jam. 3. 8. and does Set on fire, and is Set on fire, of Hell.
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But, this is the Mischief too; that the Tongue doth express the Sence of the Mind:
But, this is the Mischief too; that the Tongue does express the Sense of the Mind:
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For, Out of the Abundance of the Heart, the Mouth speaketh: And Men shew their Spirits by their Words and Actions.
For, Out of the Abundance of the Heart, the Mouth speaks: And Men show their Spirits by their Words and Actions.
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If the Heart were free from Rancour, Malice, and Ill-will; the Miscarriage of the Tongue wou'd be very rare, and * would be much less:
If the Heart were free from Rancour, Malice, and Ill-will; the Miscarriage of the Tongue would be very rare, and * would be much less:
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For, then, there wou'd be no Ill intended. But, Men do greatly disparage themselves by sudden, rash, and inconsiderate Speeches.
For, then, there would be no Ill intended. But, Men do greatly disparage themselves by sudden, rash, and inconsiderate Speeches.
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By nothing can a Man sooner discover an Unchristian Frame of Spirit, than by an ungovern'd and unbridled Tongue.
By nothing can a Man sooner discover an Unchristian Frame of Spirit, than by an ungoverned and unbridled Tongue.
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Fourthly, Let us still remember, when there is any occasion of Dispute, or Debate; that we are under the Obligation of Christians:Fourthly, Let us still Remember, when there is any occasion of Dispute, or Debate; that we Are under the Obligation of Christians:
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And let any Man rather choose to abate of his Right, than to lose his Charity. Fifthly, From hence we see that Peacemakers and Reconcilers are the Men that do truly Christian Offices;
And let any Man rather choose to abate of his Right, than to loose his Charity. Fifthly, From hence we see that Peacemakers and Reconcilers Are the Men that do truly Christian Offices;
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and that * the contrary sort are the Devil's Instruments in the World. Sixthly, Government, we see, hath a good Foundation:
and that * the contrary sort Are the Devil's Instruments in the World. Sixthly, Government, we see, hath a good Foundation:
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For, it keeps all in Peace, and binds Men to fair Carriage, and good Behaviour: Upon which Account it is of mighty Use in the World.
For, it keeps all in Peace, and binds Men to fair Carriage, and good Behaviour: Upon which Account it is of mighty Use in the World.
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Lastly, Whosoever hath not a Penny to bestow, whereby he may express his Charity; yet he may be more charitable, than if he gave Pounds.Lastly, Whosoever hath not a Penny to bestow, whereby he may express his Charity; yet he may be more charitable, than if he gave Pounds.
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For, it is the choicest Piece of Charity; to make fair Interpretations, and to give Allowance;
For, it is the Choicest Piece of Charity; to make fair Interpretations, and to give Allowance;
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to make candid Construction of Mens Actions; to afford civil and courteous Behaviour; to be Conversant and Complacent.
to make candid Construction of Men's Actions; to afford civil and courteous Behaviour; to be Conversant and Complacent.
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These Things tend to maintain Love and Good-will among Men; than which there is nothing more creditable to the Christian Religion;
These Things tend to maintain Love and Goodwill among Men; than which there is nothing more creditable to the Christian Religion;
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nor any thing more subservient to the great End of mutual Edification. So that this Argument doth extend it self to all Persons:
nor any thing more subservient to the great End of mutual Edification. So that this Argument does extend it self to all Persons:
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And a Man may be transcendantly charitable, as to the most sublime Acts thereof, tho' he have not one Penny;
And a Man may be transcendently charitable, as to the most sublime Acts thereof, though he have not one Penny;
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if he be a Man of a fair Carriage, one that affords equal and candid Construction,
if he be a Man of a fair Carriage, one that affords equal and candid Construction,
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and takes Things in good part; is Affable, Courteous, in all things Accountable, and ready to give Satisfaction;
and Takes Things in good part; is Affable, Courteous, in all things Accountable, and ready to give Satisfaction;
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and one that does all that lies in him, to maintain Love, and Good-will in the World.
and one that does all that lies in him, to maintain Love, and Goodwill in the World.
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This Man is of a most Christian Temper, and Charitable in the most excellent Sense.
This Man is of a most Christian Temper, and Charitable in the most excellent Sense.
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You see how many Arguments I have suggested, to engage Men to Humanity, Courtesie, and Universal Charity;
You see how many Arguments I have suggested, to engage Men to Humanity, Courtesy, and Universal Charity;
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* so as if it were possible, to promote a general Reconciliation in the whole Creation of God.
* so as if it were possible, to promote a general Reconciliation in the Whole Creation of God.
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— * Now by Humanity, fair Carriage, and Suitableness of Disposition, a Man doth gain a general Interest;
— * Now by Humanity, fair Carriage, and Suitableness of Disposition, a Man does gain a general Interest;
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and this is an Argument to a Man's self.
and this is an Argument to a Man's self.
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Also, * in acting thus, he doth act according to the true Genius of Human Nature.
Also, * in acting thus, he does act according to the true Genius of Human Nature.
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For, there is in Man, a secret Genius to Humanity; a Bias that inclines him to a Regard of all of his own Kind. For, whatsoever some have said;
For, there is in Man, a secret Genius to Humanity; a Bias that inclines him to a Regard of all of his own Kind. For, whatsoever Some have said;
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Man's Nature is not such an untoward Thing (unless it be abused,) but that there is a secret Sympathy in Human Nature, with Vertue and Honesty; with Fairness and good Behaviour;Man's Nature is not such an untoward Thing (unless it be abused,) but that there is a secret sympathy in Human Nature, with Virtue and Honesty; with Fairness and good Behaviour;
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which gives a Man an Interest even in bad Men;
which gives a Man an Interest even in bad Men;
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* and whereby they are even before they are aware, inclined to reverence and honour such a Person.
* and whereby they Are even before they Are aware, inclined to Reverence and honour such a Person.
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And tho' through Passion, and Interest, and bad Custom, they are put off from the Practice of It; yet they cannot but approve it, and them that practise it:
And though through Passion, and Interest, and bad Custom, they Are put off from the Practice of It; yet they cannot but approve it, and them that practise it:
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Upon which account, it is observ'd by the wise Man; that they who retain their Innocency,
Upon which account, it is observed by the wise Man; that they who retain their Innocency,
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and live according to the Principles of Humane Nature;
and live according to the Principles of Humane Nature;
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they are justified in the Judgment of such Persons, from whose Humour, and Practice, they do altogether depart.
they Are justified in the Judgement of such Persons, from whose Humour, and Practice, they do altogether depart.
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Wherefore, we may detest and reject that Doctrine which saith, that God made Man in a State of War. Undoubtedly, Man,
Wherefore, we may detest and reject that Doctrine which Says, that God made Man in a State of War. Undoubtedly, Man,
q-crq, pns12 vmb vvi cc vvi d n1 r-crq vvz, cst np1 vvd n1 p-acp dt n1 pp-f n1 av-j, n1,
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if he have not abused himself, is the mildest Creature under Heaven. Man is a sociable Creature, delights in Company and Converse:
if he have not abused himself, is the Mildest Creature under Heaven. Man is a sociable Creature, delights in Company and Converse:
cs pns31 vhb xx vvn px31, vbz dt js n1 p-acp n1. n1 vbz dt j n1, vvz p-acp n1 cc n1:
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and, by Conception of Notions, and Power of Utterance, is fitted for Conversation.
and, by Conception of Notions, and Power of Utterance, is fitted for Conversation.
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It is delightful for one Man to see the face of another: for, a Man sees another self, another of the same * kind, (all being made by the same Exemplar; after the Image of God:) and, a Man wou'd not, on any terms, be in the World, with Creatures below him: * which wou'd be Presence; * but not Converse.
It is delightful for one Man to see the face of Another: for, a Man sees Another self, Another of the same * kind, (all being made by the same Exemplar; After the Image of God:) and, a Man would not, on any terms, be in the World, with Creatures below him: * which would be Presence; * but not Converse.
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It is not more pleasurable to see the Sun, after a cold dark Night;
It is not more pleasurable to see the Sun, After a cold dark Night;
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than it is chearing and reviving, in the Darkness and Confusion of our Thoughts, to refresh our Mind by Presence and Enjoyment of a Person we love.
than it is cheering and reviving, in the Darkness and Confusion of our Thoughts, to refresh our Mind by Presence and Enjoyment of a Person we love.
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* But, nothing spoils the Nature of Man, as to Converse, more than false ZEAL. What can we think of the Uncharitable, Envious, Malicious, Spightful? Of those who are Quarelsom, Contentious, Litigious? Of those who are Revengeful, Implacable? — Cruel, Burdensome, Intollerable? — Selfish;
* But, nothing spoils the Nature of Man, as to Converse, more than false ZEAL. What can we think of the Uncharitable, Envious, Malicious, Spiteful? Of those who Are Quarrelsome, Contentious, Litigious? Of those who Are Revengeful, Implacable? — Cruel, Burdensome, Intolerable? — Selfish;
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who care for no Body besides themselves? — Given up to Passion;
who care for no Body beside themselves? — Given up to Passion;
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Wrathful, Furious? — Traducers, Defamers of others, Back-biters? Who plot, contrive to destroy for Religion's sake; are Barbarous, Inhumane, Bloody, to serve Ends of Religion?
Wrathful, Furious? — Traducers, Defamers of Others, Backbiters? Who plot, contrive to destroy for Religion's sake; Are Barbarous, Inhumane, Bloody, to serve Ends of Religion?
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Tantum, Religio! &c. Is this the Religion of Christ? Is such a Religion worth having? Is not Goodnature which Man is born to, a better Thing? Is not the Vertue Heathens have applauded and practised, far more valuable? — Yet some who pretend to Religion, are such. — But they must change their Nature; or lay side the Profession. If this be Religion;
Tantum, Religio! etc. Is this the Religion of christ? Is such a Religion worth having? Is not Good-nature which Man is born to, a better Thing? Is not the Virtue heathens have applauded and practised, Far more valuable? — Yet Some who pretend to Religion, Are such. — But they must change their Nature; or lay side the Profession. If this be Religion;
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what is worse? — Common, Good-nature makes Men innocent, harmless, inoffensive, conversable. If the Party's Religion doth not this, at least;what is Worse? — Common, Good-nature makes Men innocent, harmless, inoffensive, conversable. If the Party's Religion does not this, At least;
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it is something else in the place of Religion. We say * it of some, that they are the worse for their Religion;
it is something Else in the place of Religion. We say * it of Some, that they Are the Worse for their Religion;
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otherwise, Good-natur'd Persons. How strange is it, that any shou'd be so mistaken, as in pursuit of their Religion, to do such things as Reason is against, and Nature startles at?
otherwise, Good-natured Persons. How strange is it, that any should be so mistaken, as in pursuit of their Religion, to do such things as Reason is against, and Nature startles At?
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Now to draw up all in a Conclusion. We are all of us, in respect of one another, free, absolute and independent;
Now to draw up all in a Conclusion. We Are all of us, in respect of one Another, free, absolute and independent;
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having our own proper Employment, and Concernment, both for Time, and for Eternity:
having our own proper Employment, and Concernment, both for Time, and for Eternity:
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and it may be said of us all, in this respect, we are our own Masters;
and it may be said of us all, in this respect, we Are our own Masters;
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and must stand or fall by our own Actions: But we have not liberty to judge, and pass Sentence upon our Fellow-servants:
and must stand or fallen by our own Actions: But we have not liberty to judge, and pass Sentence upon our Fellow servants:
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neither have we ought to do with each other, save only to do for one another all the Good we can;
neither have we ought to do with each other, save only to do for one Another all the Good we can;
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and to receive from each other, what Good we may. We have nothing to do to usurp Authority, and tyrannize in God's Family;
and to receive from each other, what Good we may. We have nothing to do to usurp authority, and tyrannise in God's Family;
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or to beat our Fellow-servants. Yea, our several Relations each to other, lay a new Foundation of mutual good Offices, and payment of Respect.
or to beatrice our Fellow servants. Yea, our several Relations each to other, lay a new Foundation of mutual good Offices, and payment of Respect.
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And we may do Good, and receive Good from each other more ways than one.
And we may do Good, and receive Good from each other more ways than one.
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That is true, which God said to Moses: I have made thee a God to Pharaoh;
That is true, which God said to Moses: I have made thee a God to Pharaoh;
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Exod. 7. 1. A Man, to a Man, is, in a Sence, in the place of God. Exod 7. 1. A Man, to a Man, is, in a Sense, in the place of God.
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When God made a second, it was (in his Intention) to be a Help to the First.
When God made a second, it was (in his Intention) to be a Help to the First.
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We may, and ought to be helpful to each other; and if we were as we should be, we shou'd be the better provided for, the more People there were,
We may, and ought to be helpful to each other; and if we were as we should be, we should be the better provided for, the more People there were,
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and the more Men we had, in the World. * As Particularly: — By Counsel and Advice; in case of Ignorance, Uncertainty, and Inexperience:
and the more Men we had, in the World. * As Particularly: — By Counsel and advice; in case of Ignorance, Uncertainty, and Inexperience:
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for, some have Knowledge in some things, and others in other. And herein we may be greatly profitable each to other:
for, Some have Knowledge in Some things, and Others in other. And herein we may be greatly profitable each to other:
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— By administring Comfort, and Incouragement * to one another, in case of Entanglement, and Suffering:
— By administering Comfort, and Encouragement * to one Another, in case of Entanglement, and Suffering:
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— Also, in a way of Supplement, where we are insufficient, either to bear our Burden, or discharge our Duty:
— Also, in a Way of Supplement, where we Are insufficient, either to bear our Burden, or discharge our Duty:
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upon which account it is said, Woe to him that is alone: Eccl. 4. 10. for, if he fall, there is none to help him up.
upon which account it is said, Woe to him that is alone: Ecclesiastes 4. 10. for, if he fallen, there is none to help him up.
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'Tis well spoken of Seneca in this case: A Man is so made for Society; and it is so useful for Men, to join themselves to each other;
It's well spoken of Senecca in this case: A Man is so made for Society; and it is so useful for Men, to join themselves to each other;
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that there is no Man ( he says ) to whom it is not better to be with any Body, than always by himself, alone.
that there is no Man (he Says) to whom it is not better to be with any Body, than always by himself, alone.
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But, to do one another Harm; and, to receive Harm from each other, in any kind whatsoever.
But, to do one Another Harm; and, to receive Harm from each other, in any kind whatsoever.
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I say this. — It is violent, and unnatural, in respect of the Purpose and Intention of God's Creation.
I say this. — It is violent, and unnatural, in respect of the Purpose and Intention of God's Creation.
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For, the Apostle tells us, that God made, of one Blood, all the Nations of the Earth.
For, the Apostle tells us, that God made, of one Blood, all the nations of the Earth.
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We are as Members of one Family; and proceed from one Stock. And from hence, there is a Foundation laid, of mutual good Offices: We Are as Members of one Family; and proceed from one Stock. And from hence, there is a Foundation laid, of mutual good Offices:
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and to do otherwise, is violent, monstrous, and unnatural.
and to do otherwise, is violent, monstrous, and unnatural.
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— It is to break through, and cast off the superadded Obligation that is laid upon us, by the Christian Religion.
— It is to break through, and cast off the superadded Obligation that is laid upon us, by the Christian Religion.
— pn31 vbz pc-acp vvi p-acp, cc vvd a-acp dt j-vvn n1 cst vbz vvn p-acp pno12, p-acp dt njp n1.
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— It is to make the World less tolerable, habitable, and passable, than it is of it self. For, do we the best we can; the World is bad enough.
— It is to make the World less tolerable, habitable, and passable, than it is of it self. For, do we the best we can; the World is bad enough.
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And we shall contribute to make Times and Places worse; if we do not discharge our selves in mutual good Offices one towards another;
And we shall contribute to make Times and Places Worse; if we do not discharge our selves in mutual good Offices one towards Another;
cc pns12 vmb vvi pc-acp vvi n2 cc n2 av-jc; cs pns12 vdb xx vvi po12 n2 p-acp j j n2 pi p-acp n-jn;
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or, at least, if we be grievous one to another.
or, At least, if we be grievous one to Another.
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From this which I have now superadded to all that went before, you may understand that it is with very great reason that the Apostle doth call upon us, to be kind; full of Bowels and Compassion; read to gratifie and forgive:
From this which I have now superadded to all that went before, you may understand that it is with very great reason that the Apostle does call upon us, to be kind; full of Bowels and Compassion; read to gratify and forgive:
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that so we may be mutually helpful one to another;
that so we may be mutually helpful one to Another;
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and, by the Comfort that we afford to each other, make the Times and Places we live in, the better.
and, by the Comfort that we afford to each other, make the Times and Places we live in, the better.
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Now, could I perswade to this; It wou'd be as New Jerusalem coming down from Heaven;
Now, could I persuade to this; It would be as New Jerusalem coming down from Heaven;
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and the very Angels descending among us: Even those Blessed Spirits that give God Thanks for his Grace and Goodness towards Men;
and the very Angels descending among us: Even those Blessed Spirits that give God Thanks for his Grace and goodness towards Men;
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and cry continually, Glory to God on high, Peace on Earth, Good-will to the Sons of Men.
and cry continually, Glory to God on high, Peace on Earth, Goodwill to the Sons of Men.
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— O Blessed Spirits that are free from that Canker of Envy and Malice! Who, tho' they see Man's Nature advanced above theirs, in the Person of our Saviour;
— Oh Blessed Spirits that Are free from that Canker of Envy and Malice! Who, though they see Man's Nature advanced above theirs, in the Person of our Saviour;
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yet they are not agriev'd at it; but rejoyce, and bless God, for his Goodness to Mankind!
yet they Are not aggrieved At it; but rejoice, and bless God, for his goodness to Mankind!
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— It is Divine, Heavenly, and Angelical, to take delight in the Good of others.
— It is Divine, Heavenly, and Angelical, to take delight in the Good of Others.
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Certainly, we are not well settled in our Judgments, as to this Point of Religion; which makes us so negligent in our Duty.
Certainly, we Are not well settled in our Judgments, as to this Point of Religion; which makes us so negligent in our Duty.
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It is too much the Practice of the World;
It is too much the Practice of the World;
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every Man to be for himself; and to leave God to be for us all. We generally practice so weakly and uncertainly in this Matter;every Man to be for himself; and to leave God to be for us all. We generally practice so weakly and uncertainly in this Matter;
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as if we had not consider'd the Obligation that Christianity lays upon us to this Duty. Whereas, it is absolutely and indispensibly necessary, that whosoever professeth the Faith of the Gospel, * should live in universal Love and Good-will. And,
as if we had not considered the Obligation that Christianity lays upon us to this Duty. Whereas, it is absolutely and Indispensibly necessary, that whosoever Professes the Faith of the Gospel, * should live in universal Love and Goodwill. And,
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if any Man find himself averse hereto; and hard to be satisfied, in case of Offence, and Provocation;
if any Man find himself averse hereto; and hard to be satisfied, in case of Offence, and Provocation;
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I will yet further superadd three great Mischiefs that will follow upon it.
I will yet further superadd three great Mischiefs that will follow upon it.
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First, We do not at all express our Participation of the Goodness of God, in Christ.First, We do not At all express our Participation of the goodness of God, in christ.
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Secondly, If we carry in our Breasts, any Ill-will, Malice, or Displeasure, against any one; it is an Argument that we our selves are. not forgiven of God. Secondly, If we carry in our Breasts, any Ill-will, Malice, or Displeasure, against any one; it is an Argument that we our selves Are. not forgiven of God.
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For, did we believe that we our selves were forgiven of God; we shou'd afford to do the like, and to forgive our Brother.
For, did we believe that we our selves were forgiven of God; we should afford to do the like, and to forgive our Brother.
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Thirdly, By this means we do unqualifie and indispose our selves for Forgiveness, and to believe the Pardon of our Sins at the Hand of God.Thirdly, By this means we do unqualify and indispose our selves for Forgiveness, and to believe the Pardon of our Sins At the Hand of God.
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For, that which the Psalmist saith, Thou thoughtest that I was altogether such a one as thy self, proves often among Men.
For, that which the Psalmist Says, Thou thoughtest that I was altogether such a one as thy self, Proves often among Men.
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And that which a Man approves and allows in himself, he will attribute and ascribe unto God.
And that which a Man approves and allows in himself, he will attribute and ascribe unto God.
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No ill-natured People think well of God.
No ill-natured People think well of God.
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If a Man allow himself to live in Ill-will, and to entertain Displeasure, and Thoughts and Purposes of Revenge;
If a Man allow himself to live in Ill-will, and to entertain Displeasure, and Thoughts and Purposes of Revenge;
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he will think that God, having all Power;
he will think that God, having all Power;
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and being more offended by us, than we are by one another; will certainly be avenged of us.
and being more offended by us, than we Are by one Another; will Certainly be avenged of us.
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And, I will never believe that an ill-natur'd Man, one that lives in Malice and Displeasure, one that hath Thoughts of Revenge,
And, I will never believe that an Ill-natured Man, one that lives in Malice and Displeasure, one that hath Thoughts of Revenge,
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and one that aggravates Injuries, can think that God will pardon HIM.
and one that aggravates Injuries, can think that God will pardon HIM.
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For, if we do believe that God hath pardon'd us; it will engage us to pardon one another. And, further:
For, if we do believe that God hath pardoned us; it will engage us to pardon one Another. And, further:
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Let it be considered, that we, that are sometimes prejudiced by others, may at other times do a Prejudice our selves; accidentally, if not designedly.
Let it be considered, that we, that Are sometime prejudiced by Others, may At other times do a Prejudice our selves; accidentally, if not designedly.
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And, as we wou'd desire that a Man shou'd either wholly forgive, or set down with moderate Satisfaction;
And, as we would desire that a Man should either wholly forgive, or Set down with moderate Satisfaction;
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in like manner, shou'd we deal with our Brother that hath offended us.
in like manner, should we deal with our Brother that hath offended us.
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For, who is it that hath not at some time or other transgress'd and given an Offence? Therefore, let us not too long insist upon an Injury, nor too long remember it.
For, who is it that hath not At Some time or other transgressed and given an Offence? Therefore, let us not too long insist upon an Injury, nor too long Remember it.
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The noble Philosopher saith, 'Tis a more generous thing to overlook and take no notice of an Injury, than to pardon it.
The noble Philosopher Says, It's a more generous thing to overlook and take no notice of an Injury, than to pardon it.
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And, if we wou'd secure our selves; it is best so to do: for, if we seem to resent an Injury;
And, if we would secure our selves; it is best so to do: for, if we seem to resent an Injury;
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we make a Person our Enemy: whereas, if we overlook it; or turn it off, by a candid Construction;
we make a Person our Enemy: whereas, if we overlook it; or turn it off, by a candid Construction;
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we shall win and engage him: and he will think that we are better natur'd than himself. Nay, further yet:
we shall win and engage him: and he will think that we Are better natured than himself. Nay, further yet:
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By Candid Construction, or by overlooking an Injury, we shall frustrate the Ill Design of him that intended us ill.
By Candid Construction, or by overlooking an Injury, we shall frustrate the Ill Design of him that intended us ill.
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Such a Man must think with himself, how base a thing it is, to design Harm towards so innocent,
Such a Man must think with himself, how base a thing it is, to Design Harm towards so innocent,
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so harmless, and worthy a Person, that will by his Ingenuity, and Candour, interpret an Injury into a Kindness.
so harmless, and worthy a Person, that will by his Ingenuity, and Candour, interpret an Injury into a Kindness.
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Whereas, if we be too quick in our Resentments; we may make that an Injury, which was none:
Whereas, if we be too quick in our Resentments; we may make that an Injury, which was none:
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and so disturb our selves, when we might have been quiet. For, certainly, if a Man consult his own Ease, Quiet, and Satisfaction;
and so disturb our selves, when we might have been quiet. For, Certainly, if a Man consult his own Ease, Quiet, and Satisfaction;
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and will keep himself in a God-like Frame and Temper; he will not live in Malice, and Ill-will; nor continue Displeasure.
and will keep himself in a Godlike Frame and Temper; he will not live in Malice, and Ill-will; nor continue Displeasure.
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And thus I have done with this great Argument, Let all Bitterness, and Wrath, and Anger, &c. be put away:And thus I have done with this great Argument, Let all Bitterness, and Wrath, and Anger, etc. be put away:
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And, be ye kind one to another, tender-hearted; forgiving one another, even as God, for Christ's sake, hath forgiven you.
And, be you kind one to Another, tender-hearted; forgiving one Another, even as God, for Christ's sake, hath forgiven you.
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SERMON V. 1 PETER III. 4. The Ornament of a meek and quiet Spirit, which is in the sight of God, of great price.
SERMON V. 1 PETER III. 4. The Ornament of a meek and quiet Spirit, which is in the sighed of God, of great price.
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I HAVE spent a great deal of time, in Erecting a fair and beautiful Fabrick;
I HAVE spent a great deal of time, in Erecting a fair and beautiful Fabric;
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a Superstructure of Love, and Good-will; of Christian Charity. That I may not loose my Labour;
a Superstructure of Love, and Goodwill; of Christian Charity. That I may not lose my Labour;
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I now return, and look a little after the better Settlement of the Foundation. For this purpose, I have made choice of these Words.
I now return, and look a little After the better Settlement of the Foundation. For this purpose, I have made choice of these Words.
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All depends upon a good Frame and Temper of Mind; a MEEK and quiet Spirit, which is in the sight of God, of great price;
All depends upon a good Frame and Temper of Mind; a MEEK and quiet Spirit, which is in the sighed of God, of great price;
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a Thing, highly pleasing and acceptable unto him. We find, it is in vain for any one, to attempt to purge the Stream;
a Thing, highly pleasing and acceptable unto him. We find, it is in vain for any one, to attempt to purge the Stream;
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unless he first cleanse the Fountain. You must begin at the Spring-head. The Heart is the Principle of Action.
unless he First cleanse the Fountain. You must begin At the Springhead. The Heart is the Principle of Actium.
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Life begins there; and Motion is from thence. It is that which first lives, and last dies.
Life begins there; and Motion is from thence. It is that which First lives, and last die.
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Our Saviour tells us that what proceeds out of the Mouth, comes from THE HEART, and so defiles a Man. For, from thence come evil Thoughts, Murders, Blasphemies, &c. And Matthew 5. 28. our Saviour tells us of the Adultery of the Heart.
Our Saviour tells us that what proceeds out of the Mouth, comes from THE HEART, and so defiles a Man. For, from thence come evil Thoughts, Murders, Blasphemies, etc. And Matthew 5. 28. our Saviour tells us of the Adultery of the Heart.
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And Matthew 12. 34. Out of the abundance of the Heart, &c. And Verse 35. A good Man, out of the good Treasury of his Heart, bringeth forth good things, &c. Men shew their Spirits by their Words, and Actions:
And Matthew 12. 34. Out of the abundance of the Heart, etc. And Verse 35. A good Man, out of the good Treasury of his Heart, brings forth good things, etc. Men show their Spirits by their Words, and Actions:
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and these are as they are meant, and intended.
and these Are as they Are meant, and intended.
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The greatest Performance in the Life of Man, is the Government of his Spirit. So, Proverbs 16. 32. He that is slow to Anger, is better than the Mighty:
The greatest Performance in the Life of Man, is the Government of his Spirit. So, Proverbs 16. 32. He that is slow to Anger, is better than the Mighty:
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and he that ruleth his own Spirit, than he that taketh a City. and he that Ruleth his own Spirit, than he that Takes a city.
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He that doth subdue the Motion of irregular Passion, doth a greater Matter than he who conquers Nations,
He that does subdue the Motion of irregular Passion, does a greater Matter than he who conquers nations,
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or beats down Walls and Bulwarks.
or beats down Walls and Bulwarks.
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Therefore, give me the Man, of whom I may * say; This is the Person, who in the true Use of REASON, (the Perfection of Humane Nature ) who, in the Practice,
Therefore, give me the Man, of whom I may * say; This is the Person, who in the true Use of REASON, (the Perfection of Humane Nature) who, in the Practice,
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and Exercise of VERTUE, ( its Accomplishment) hath brought himself into such a Temper as is con-natural to those Principles, and warranted thereby.
and Exercise of VERTUE, (its Accomplishment) hath brought himself into such a Temper as is connatural to those Principles, and warranted thereby.
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Of all other Men, I may say; that they have neglected their chief Business; and have forgot the great Work that was in their hand;
Of all other Men, I may say; that they have neglected their chief Business; and have forgotten the great Work that was in their hand;
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and what ought chiefly to be done in the World. For, the greatest thing that lies upon every one to do;
and what ought chiefly to be done in the World. For, the greatest thing that lies upon every one to do;
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is the Regulating of his own Mind, and Spirit. And he that hath not done this, hath been in the World to little purpose.
is the Regulating of his own Mind, and Spirit. And he that hath not done this, hath been in the World to little purpose.
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For, this is the Business of Life; to inform our Understandings; to refine our Spirits; and, then, to regulate the Actions of our Lives:
For, this is the Business of Life; to inform our Understandings; to refine our Spirits; and, then, to regulate the Actions of our Lives:
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to settle, * I say, such a Temper of Mind, as is agreeable to the Dictates of sober Reason;
to settle, * I say, such a Temper of Mind, as is agreeable to the Dictates of Sobrium Reason;
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and constituted by the Graces of the Divine Spirit.
and constituted by the Graces of the Divine Spirit.
cc vvn p-acp dt n2 pp-f dt j-jn n1.
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Now, that I may give you an account of this * in the Text, this MEEK and quiet Spirit: I must do it, by looking into the State and Operation of it.
Now, that I may give you an account of this * in the Text, this MEEK and quiet Spirit: I must do it, by looking into the State and Operation of it.
av, cst pns11 vmb vvi pn22 dt n1 pp-f d * p-acp dt n1, d j cc j-jn n1: pns11 vmb vdi pn31, p-acp vvg p-acp dt n1 cc n1 pp-f pn31.
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Through MEEKNESS, a Man hath always fair Weather within. — Through MEEKNESS, he gives no manner of Offence or Disturbance any where abroad. And, in particular, I may say these * several things, of the Meek and quiet Spirit.Through MEEKNESS, a Man hath always fair Weather within. — Through MEEKNESS, he gives no manner of Offence or Disturbance any where abroad. And, in particular, I may say these * several things, of the Meek and quiet Spirit.
p-acp n1, dt n1 vhz av j n1 p-acp. — p-acp n1, pns31 vvz dx n1 pp-f n1 cc n1 d c-crq av. cc, p-acp j, pns11 vmb vvi d * j n2, pp-f dt j cc j-jn n1.
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First, There is no ungrounded Passion; no boisterous Motion; no Exorbitancy; nothing of Fury. — No Perplexity of Mind; nor Over-thoughtfulness.First, There is no ungrounded Passion; no boisterous Motion; no Exorbitancy; nothing of Fury. — No Perplexity of Mind; nor Over-thoughtfulness.
ord, a-acp vbz dx j n1; dx j n1; dx n1; pix pp-f n1. — av-dx n1 pp-f n1; ccx j.
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Men that are thus * disquieted, know not what to do; can give no answer; nor can resolve on any thing.
Men that Are thus * disquieted, know not what to do; can give no answer; nor can resolve on any thing.
np1 cst vbr av * vvn, vvb xx r-crq pc-acp vdi; vmb vvi dx n1; ccx vmb vvi p-acp d n1.
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— No Confusion of Thought: for, that is Darkness within; and brings Men into such * Disorder, that they know not what is before them.
— No Confusion of Thought: for, that is Darkness within; and brings Men into such * Disorder, that they know not what is before them.
— av-dx n1 pp-f n1: p-acp, cst vbz n1 a-acp; cc vvz n2 p-acp d * n1, cst pns32 vvb xx r-crq vbz p-acp pno32.
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— No Eagerness of Desire: no Impetuousity. They do not say with her, * in the Scripture;
— No Eagerness of Desire: no Impetuousity. They do not say with her, * in the Scripture;
— av-dx n1 pp-f n1: dx n1. pns32 vdb xx vvi p-acp pno31, * p-acp dt n1;
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Give me Children, or else I die. No Respect to God, or Man, will quiet or moderate such Spirits; Give me Children, or Else I die. No Respect to God, or Man, will quiet or moderate such Spirits;
vvb pno11 n2, cc av pns11 vvb. dx n1 p-acp np1, cc n1, vmb vvi cc vvi d n2;
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if they have not what they are bent upon.
if they have not what they Are bent upon.
cs pns32 vhb xx r-crq pns32 vbr vvn p-acp.
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— No Inordinacy of Appetite: but * so as always * to be governed according to the Measures,
— No Inordinacy of Appetite: but * so as always * to be governed according to the Measures,
— av-dx n1 pp-f n1: cc-acp * av p-acp av * pc-acp vbi vvn vvg p-acp dt n2,
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and Rules, of Reason and Vertue. — No Partiality, or Self-flattery. * One of a meek Spirit, does not over-value himself.
and Rules, of Reason and Virtue. — No Partiality, or Self-flattery. * One of a meek Spirit, does not overvalue himself.
cc n2, pp-f n1 cc n1. — av-dx n1, cc n1. * pi pp-f dt j n1, vdz xx n1 px31.
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* Those of the contrary Temper, are always putting themselves into a Fool's Paradise; conceiting above what there is Sense or Reason for.
* Those of the contrary Temper, Are always putting themselves into a Fool's Paradise; Conceit above what there is Sense or Reason for.
* d pp-f dt n-jn vvi, vbr av vvg px32 p-acp dt ng1 n1; vvg p-acp r-crq a-acp vbz n1 cc n1 p-acp.
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— No impotent Self-will. He that gives way to Self-will, is an Enemy to his own Peace,
— No impotent Self-will. He that gives Way to Self-will, is an Enemy to his own Peace,
— av-dx j j. pns31 cst vvz n1 p-acp j, vbz dt n1 p-acp po31 d n1,
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and is the great Disturber of the World: He is an Anti-God; imposeth upon God himself; and is within no Law.
and is the great Disturber of the World: He is an Anti-God; Imposes upon God himself; and is within no Law.
cc vbz dt j n1 pp-f dt n1: pns31 vbz dt np1; vvz p-acp np1 px31; cc vbz p-acp dx n1.
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— * And, (in the last place) No fond Self-Love. All these are Verities of this MEEK and quiet Spirit. And these are great things, and tend to Happiness; are suitable to our State;
— * And, (in the last place) No found Self-Love. All these Are Verities of this MEEK and quiet Spirit. And these Are great things, and tend to Happiness; Are suitable to our State;
— * cc, (p-acp dt ord n1) dx j n1. d d vbr n2 pp-f d j cc j-jn n1. cc d vbr j n2, cc vvi p-acp n1; vbr j p-acp po12 n1;
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becoming the Relation we stand in, to God, and to one another.
becoming the Relation we stand in, to God, and to one Another.
vvg dt n1 pns12 vvb p-acp, p-acp np1, cc p-acp crd j-jn.
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The Meek in Temper are freed from all those internal Dispositions that cause a great deal of Unquietness in the World.
The Meek in Temper Are freed from all those internal Dispositions that cause a great deal of Unquietness in the World.
dt j p-acp vvi vbr vvn p-acp d d j n2 cst vvb dt j n1 pp-f n1 p-acp dt n1.
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For, as mischievous as the World either is, or is thought to be;
For, as mischievous as the World either is, or is Thought to be;
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our Sufferings from abroad, all the Injuries that we meet with from without, are neither so great,
our Sufferings from abroad, all the Injuries that we meet with from without, Are neither so great,
po12 n2 p-acp av, d dt n2 cst pns12 vvb p-acp p-acp p-acp, vbr av-dx av j,
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nor so frequent, as the Annoyances that arise from the Discomposure of our own Minds, and from inward Malignity. I say, that they who complain * so much of the Times, and of the World, * may learn this; that the Sufferings from injurious Dealings from any without us, are nothing in comparison to those we find from within. For, this inward Malady doth altogether disable the Fences and Succours of Reason. This is a constant Malady:
nor so frequent, as the Annoyances that arise from the Discomposure of our own Minds, and from inward Malignity. I say, that they who complain * so much of the Times, and of the World, * may Learn this; that the Sufferings from injurious Dealings from any without us, Are nothing in comparison to those we find from within. For, this inward Malady does altogether disable the Fences and Succours of Reason. This is a constant Malady:
ccx av j, c-acp dt n2 cst vvb p-acp dt n1 pp-f po12 d n2, cc p-acp j n1. pns11 vvb, cst pns32 r-crq vvb * av d pp-f dt n2, cc pp-f dt n1, * vmb vvi d; cst dt n2 p-acp j n2-vvg p-acp d p-acp pno12, vbr pix p-acp n1 p-acp d pns12 vvb p-acp a-acp. p-acp, d j n1 vdz av vvi dt n2 cc n2 pp-f n1. d vbz dt j n1:
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and * by this, Self-enjoyment is * made very uncertain.
and * by this, Self-enjoyment is * made very uncertain.
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This is the First thing; that through MEEKNESS OF SPIRIT, we are always in a Calm;This is the First thing; that through MEEKNESS OF SPIRIT, we Are always in a Cam;
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have fair Weather within our own Breasts; and do arrive to a good State of Health, and Settlement.
have fair Weather within our own Breasts; and do arrive to a good State of Health, and Settlement.
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Secondly, Through this MEEKNESS OF SPIRIT, there is good Carriage and Behaviour towards others. — The Meek are never injurious, or censorious:Secondly, Through this MEEKNESS OF SPIRIT, there is good Carriage and Behaviour towards Others. — The Meek Are never injurious, or censorious:
ord, p-acp d n1 pp-f n1, pc-acp vbz j n1 cc n1 p-acp n2-jn. — dt j vbr av-x j, cc j:
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but are ready to take in good part, and make the best Construction that the Case will bear.
but Are ready to take in good part, and make the best Construction that the Case will bear.
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They will account other Mens Faults, rather their Infirmity, than their Crime:
They will account other Men's Faults, rather their Infirmity, than their Crime:
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and they look upon the Harm done them by others, to be rather Inadvertency, than Design;
and they look upon the Harm done them by Others, to be rather Inadvertency, than Design;
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rather contingent ill Accidents, than bad Meaning. — The Meek Man, is a good Neighbour; a good Friend; a Credit to Religion;
rather contingent ill Accidents, than bad Meaning. — The Meek Man, is a good Neighbour; a good Friend; a Credit to Religion;
av-c j j-jn n2, cs j vvg. — dt j n1, vbz dt j n1; dt j n1; dt n1 p-acp n1;
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one that governs himself according to Reason; makes no Injury by any Misconstruction; and in case of any Wrong done, sits down with easie Satisfaction.
one that governs himself according to Reason; makes no Injury by any Misconstruction; and in case of any Wrong done, sits down with easy Satisfaction.
pi cst vvz px31 vvg p-acp n1; vvz dx n1 p-acp d n1; cc p-acp n1 pp-f d n-jn vdn, vvz a-acp p-acp j n1.
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How much do Men differ, upon account of Moderation, Meekness, and Fairness? We find, upon our ordinary Application to some Persons, that they will admit any reasonable and fair Proposal;
How much do Men differ, upon account of Moderation, Meekness, and Fairness? We find, upon our ordinary Application to Some Persons, that they will admit any reasonable and fair Proposal;
q-crq d vdb n2 vvi, p-acp n1 pp-f n1, n1, cc n1? pns12 vvb, p-acp po12 j n1 p-acp d n2, cst pns32 vmb vvi d j cc j n1;
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be ready to hear, and take in good part; are of easie Access; fair conditioned; easie to be intreated:
be ready to hear, and take in good part; Are of easy Access; fair conditioned; easy to be entreated:
vbb j pc-acp vvi, cc vvi p-acp j n1; vbr pp-f j n1; j vvn; j pc-acp vbi vvn:
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but others * there are, of so bad a Condition, that you may come twenty times to them,
but Others * there Are, of so bad a Condition, that you may come twenty times to them,
cc-acp n2-jn * a-acp vbr, pp-f av j dt n1, cst pn22 vmb vvi crd n2 p-acp pno32,
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before you find them in a good Mood, or fit to be dealt withal.
before you find them in a good Mood, or fit to be dealt withal.
c-acp pn22 vvb pno32 p-acp dt j n1, cc j pc-acp vbi vvn av.
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They are seldom in so good a Disposition that an indifferent Proposal may be made to them.
They Are seldom in so good a Disposition that an indifferent Proposal may be made to them.
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But, * for those that are of Meek and quiet Spirits, I may say of such Persons, either that they are very ready to grant what is desired:
But, * for those that Are of Meek and quiet Spirits, I may say of such Persons, either that they Are very ready to grant what is desired:
p-acp, * c-acp d cst vbr pp-f j cc j-jn n2, pns11 vmb vvi pp-f d n2, av-d cst pns32 vbr av j pc-acp vvi r-crq vbz vvn:
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or else, if they do deny; it shall be upon such Grounds of Reason, as will satisfie.
or Else, if they do deny; it shall be upon such Grounds of Reason, as will satisfy.
cc av, cs pns32 vdb vvi; pn31 vmb vbi p-acp d n2 pp-f n1, c-acp vmb vvi.
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But, because things are best known by their Contraries;
But, Because things Are best known by their Contraries;
p-acp, c-acp n2 vbr js vvn p-acp po32 n2-jn;
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I will shew you WHO those Persons are, of whom it cannot be said, that they are OF MEEK AND QUIET SPIRITS:
I will show you WHO those Persons Are, of whom it cannot be said, that they Are OF MEEK AND QUIET SPIRITS:
pns11 vmb vvi pn22 r-crq d n2 vbr, pp-f ro-crq pn31 vmbx vbi vvn, cst pns32 vbr pp-f j cc j-jn n2:
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to wit, the Proud, the Arrogant, Insolent, Haughty, Presumptuous, Self-confident, and Assuming. For, these are Boisterous, Stormy, Tempestuous, Clamorous.
to wit, the Proud, the Arrogant, Insolent, Haughty, Presumptuous, Self-confident, and Assuming. For, these Are Boisterous, Stormy, Tempestuous, Clamorous.
p-acp n1, dt j, dt j, j, j, j, j, cc vvg. p-acp, d vbr j, j, j, j.
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These Persons wil put themselves and others, as much as they can, into a Flame. These are the Disturbers of Mankind:
These Persons will put themselves and Others, as much as they can, into a Flame. These Are the Disturbers of Mankind:
np1 n2 vmb vvi px32 cc n2-jn, c-acp d c-acp pns32 vmb, p-acp dt n1. d vbr dt n2 pp-f n1:
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and their Neighbours are rid of a Burthen, when they are removed. What Storms and Tempests are in the World Natural, these are in the World Moral.
and their Neighbours Are rid of a Burden, when they Are removed. What Storms and Tempests Are in the World Natural, these Are in the World Moral.
cc po32 n2 vbr vvn pp-f dt n1, c-crq pns32 vbr vvn. q-crq n2 cc n2 vbr p-acp dt n1 j, d vbr p-acp dt n1 j.
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Earthquakes, Storms, and Tempests, do not lie more heavy upon the World Natural, than these Men do upon the World of Mankind.
Earthquakes, Storms, and Tempests, do not lie more heavy upon the World Natural, than these Men do upon the World of Mankind.
n2, n2, cc n2, vdb xx vvi av-dc j p-acp dt n1 j, cs d n2 vdb p-acp dt n1 pp-f n1.
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But, Meekness doth so qualifie the Soil, where it is; that all the Moral Vertues will * there thrive and prosper:
But, Meekness does so qualify the Soil, where it is; that all the Moral Virtues will * there thrive and prosper:
p-acp, n1 vdz av vvi dt n1, c-crq pn31 vbz; cst d dt j ng1 vmb * a-acp vvi cc vvi:
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such as Humility, Modesty, Patience, Ingenuity, Candour. But, Malice, and Envy, are the worst of Vices:
such as Humility, Modesty, Patience, Ingenuity, Candour. But, Malice, and Envy, Are the worst of Vices:
d c-acp n1, n1, n1, n1, n1. p-acp, n1, cc n1, vbr dt js pp-f n2:
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being the greatest Degeneracy, and Participation of the Devilish Nature. These have no place in this Meek and quiet Spirit.
being the greatest Degeneracy, and Participation of the Devilish Nature. These have no place in this Meek and quiet Spirit.
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Lastly, I add, that an ILL-NATURED Person, is altogether uncapable of Happiness. Lastly, I add, that an ILL-NATURED Person, is altogether uncapable of Happiness.
ord, pns11 vvb, cst dt j n1, vbz av j pp-f n1.
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If, therefore, it hath been any one's Lot, either to have been born, or bred, to an Ill-nature; I say in this case, He is more concerned to apply a Remedy,
If, Therefore, it hath been any one's Lot, either to have been born, or bred, to an Ill-nature; I say in this case, He is more concerned to apply a Remedy,
cs, av, pn31 vhz vbn d pig n1, av-d pc-acp vhi vbn vvn, cc vvn, p-acp dt n1; pns11 vvb p-acp d n1, pns31 vbz av-dc vvn pc-acp vvi dt n1,
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than he that hath received a Deadly Wound, or is Bodily Sick, hath to apply himself to the Chyrurgion, or to the Physician;
than he that hath received a Deadly Wound, or is Bodily Sick, hath to apply himself to the Chirurgeon, or to the physician;
cs pns31 cst vhz vvn dt j n1, cc vbz j j, vhz p-acp vvi px31 p-acp dt n1, cc p-acp dt n1;
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least his Wound or Disease should prove Mortal. For, these inward Maladies will otherwise prove fatal to his Soul:
lest his Wound or Disease should prove Mortal. For, these inward Maladies will otherwise prove fatal to his Soul:
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and the only Remedy to be applyed, is Self-Reflection, due Consideration, Self-Examination, and the Exercise and Practice of Vertue.
and the only Remedy to be applied, is Self-Reflection, due Consideration, Self-Examination, and the Exercise and Practice of Virtue.
cc dt j n1 pc-acp vbi vvd, vbz n1, j-jn n1, n1, cc dt n1 cc n1 pp-f n1.
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Observe, now, the Incompetency of the World's Judgment. How fond and partial is the World;
Observe, now, the Incompetency of the World's Judgement. How found and partial is the World;
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who do applaud the Great Disturbers of Mankind, such as make Havock and Desolation in the Family of God; bring in, Confusion; and turn all into Hurly-Burly!
who do applaud the Great Disturbers of Mankind, such as make Havoc and Desolation in the Family of God; bring in, Confusion; and turn all into Hurly-Burly!
q-crq vdb vvi dt j n2 pp-f n1, d c-acp vvi n1 cc n1 p-acp dt n1 pp-f np1; vvb p-acp, n1; cc vvb d p-acp n1!
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giving * to such as these, Titles of Honour: naming them Conquerors, and Victorious Persons! * How fond, (I say) and partial is the World;
giving * to such as these, Titles of Honour: naming them Conquerors, and Victorious Persons! * How found, (I say) and partial is the World;
vvg * p-acp d c-acp d, n2 pp-f n1: vvg pno32 n2, cc j n2! * c-crq j, (pns11 vvb) cc j vbz dt n1;
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who do so magnifie the Fame of high-spirited, turbulent, self-will'd Persons! thinking them Men of Courage and Resolution: And, on the other hand;
who do so magnify the Fame of high-spirited, turbulent, self-willed Persons! thinking them Men of Courage and Resolution: And, on the other hand;
r-crq vdb av vvi dt n1 pp-f j, j, j n2! vvg pno32 n2 pp-f n1 cc n1: cc, p-acp dt j-jn n1;
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accounting the Innocent and Harmless, to be Persons of no Spirit or Activity.
accounting the Innocent and Harmless, to be Persons of no Spirit or Activity.
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Whereas, the greatest Sign of Power, and bravest Performance in the Life of Man, is to govern his own Spirit;
Whereas, the greatest Signen of Power, and Bravest Performance in the Life of Man, is to govern his own Spirit;
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and to subdue his Passions. And, this, if the Scripture may give Judgment, is the greatest Ornament belonging to a Man;
and to subdue his Passion. And, this, if the Scripture may give Judgement, is the greatest Ornament belonging to a Man;
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and that which is the most valued by God, from whose Judgment there is no Appeal.
and that which is the most valued by God, from whose Judgement there is no Appeal.
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The Ornament of a meek and quiet Spirit, which is in the sight of God of great price. The Ornament of a meek and quiet Spirit, which is in the sighed of God of great price.
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And, good old Jacob when leaving the World;
And, good old Jacob when leaving the World;
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when about to bless his Posterity, he came to Simeon and Levi; remembering their horrid Cruelty, * it puts him to a loss, O my Soul come not thou into their Secret,
when about to bless his Posterity, he Come to Simeon and Levi; remembering their horrid Cruelty, * it puts him to a loss, Oh my Soul come not thou into their Secret,
c-crq p-acp pc-acp vvi po31 n1, pns31 vvd p-acp np1 cc np1; vvg po32 j n1, * pn31 vvz pno31 p-acp dt n1, uh po11 n1 vvb xx pns21 p-acp po32 n-jn,
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for Instruments of Cruelty are in their Habitation, &c. Things are very differently accounted above and below. — * And by this, it appears that the Guise of the World, for Instruments of Cruelty Are in their Habitation, etc. Things Are very differently accounted above and below. — * And by this, it appears that the Guise of the World,
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and the Fancy of Men, are the most impotent and fond things imaginable. * And, further yet, as to the Judgment of Scripture, in this case.
and the Fancy of Men, Are the most impotent and found things imaginable. * And, further yet, as to the Judgement of Scripture, in this case.
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This is the true Temper of Religion, and prophesied of the Gospel-State. Our Saviour, in his Beatitudes, begins with this Spirit.
This is the true Temper of Religion, and prophesied of the Gospel state. Our Saviour, in his Beatitudes, begins with this Spirit.
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And, that this is the Temper that shall rule, and prevail, in the Gospel-State, consult these Scriptures:
And, that this is the Temper that shall Rule, and prevail, in the Gospel state, consult these Scriptures:
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Ephesians 4. 2. 1 Timothy 6. 11. A Man cannot speak a good thing, without Meekness. If he speaks of God, of Matters of Reason and Religion; he spoiles that which he meddles with,Ephesians 4. 2. 1 Timothy 6. 11. A Man cannot speak a good thing, without Meekness. If he speaks of God, of Matters of Reason and Religion; he spoils that which he meddles with,
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if he be not Meek. For, we must IN MEEKNESS instruct those that oppose themselves. No good Notion will take place;
if he be not Meek. For, we must IN MEEKNESS instruct those that oppose themselves. No good Notion will take place;
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no good Seed can be sown, no Plant will thrive; every thing that is Divine, and Heavenly, will vanish;
no good Seed can be sown, no Plant will thrive; every thing that is Divine, and Heavenly, will vanish;
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if it be not settled by thi• Temper. James 3. 13. Who is a wise Man, and indued with Knowledge amongst you;
if it be not settled by thi• Temper. James 3. 13. Who is a wise Man, and endued with Knowledge among you;
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let him shew, out of a good Conversation, his Works, with MEEKNESS OF WISDOM.
let him show, out of a good Conversation, his Works, with MEEKNESS OF WISDOM.
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Wisdom is not, but in Conjunction with MEEKNESS. There is no Religious Disposition, or good Conversation, where it is not. Wisdom is not, but in Conjunction with MEEKNESS. There is no Religious Disposition, or good Conversation, where it is not.
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Meekness must accompany all Motions in Religion;Meekness must accompany all Motions in Religion;
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or else 'tis Passion, or a Man's own Interest. Without this, we are out of God's Way; and have not his Blessing:
or Else it's Passion, or a Man's own Interest. Without this, we Are out of God's Way; and have not his Blessing:
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and this is that Qualification that makes us capable of the Promises of the Gospel: tho' this Temper be accounted, by the incompetent World, a kind of Sheepishness;
and this is that Qualification that makes us capable of the Promises of the Gospel: though this Temper be accounted, by the incompetent World, a kind of Sheepishness;
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and, such as these, are thought to be Persons of no Mettle nor Spirit: yet the Holy Spirit reckons otherwise.
and, such as these, Are Thought to be Persons of no Mettle nor Spirit: yet the Holy Spirit reckons otherwise.
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See how the Scripture reckons of Moses: Of whom it is said, He was the MEEKEST Man upon Earth;
See how the Scripture reckons of Moses: Of whom it is said, He was the MEEKEST Man upon Earth;
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and yet a Person of great Courage and Resolution.
and yet a Person of great Courage and Resolution.
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How doth he appear to Pharaoh, to his Face? tho' threatned by Pharoah; who was a Man of the greatest Power.
How does he appear to Pharaoh, to his Face? though threatened by Pharaoh; who was a Man of the greatest Power.
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How did he act, in the greatest Dangers? Yet, of this Moses, of whom the greatest Performances are recorded;
How did he act, in the greatest Dangers? Yet, of this Moses, of whom the greatest Performances Are recorded;
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it is said, that He was the MEEKEST Man upon Earth. We read of the MESSIAS, that the Spirit of the Lord shall rest upon him;
it is said, that He was the MEEKEST Man upon Earth. We read of the MESSIAS, that the Spirit of the Lord shall rest upon him;
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the Spirit of Councel and Might. With Righteousness he shall judge the Poor; and reprove with Equity, for the Meek of the Earth. the Spirit of Council and Might. With Righteousness he shall judge the Poor; and reprove with Equity, for the Meek of the Earth.
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These are Acts of Authority and Power: and thus is the Messiah declared. These Are Acts of authority and Power: and thus is the Messiah declared.
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Consider also that St. Paul useth the MEEKNESS of our Saviour for an Argument to perswade others to that Temper.
Consider also that Saint Paul uses the MEEKNESS of our Saviour for an Argument to persuade Others to that Temper.
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I beseech you by the Meekness and Gentleness of Christ. I beseech you by the Meekness and Gentleness of christ.
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And Matthew 11. 29. our Saviour saith, Learn of me; for, I am meek and lowly in Heart. And Matthew 11. 29. our Saviour Says, Learn of me; for, I am meek and lowly in Heart.
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— From all that I have said, it doth appear very reasonable, that we should appeal from the Judgment and Sentence of Worldly spirited Men, who applaud Persons that are of venterous Undertakings, of fierce Resolutions, of impotent Passions, and unreasonable Affections.
— From all that I have said, it does appear very reasonable, that we should appeal from the Judgement and Sentence of Worldly spirited Men, who applaud Persons that Are of venturous Undertakings, of fierce Resolutions, of impotent Passion, and unreasonable Affections.
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Wherefore let every Man, in the first place, look after his Home-work; what he hath to do at Home: to establish in himself a due Frame and Temper of Mind:
Wherefore let every Man, in the First place, look After his Homework; what he hath to do At Home: to establish in himself a due Frame and Temper of Mind:
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for, till this be done, he is not fit to walk abroad, or to have to do with others. When this is done,
for, till this be done, he is not fit to walk abroad, or to have to do with Others. When this is done,
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then there will be patient Forbearance, and making Allowance. This is that which the Apostle adviseth, Galatians 6. 1. Brethren, if any Man be overtaken in a Fault;
then there will be patient Forbearance, and making Allowance. This is that which the Apostle adviseth, Galatians 6. 1. Brothers, if any Man be overtaken in a Fault;
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ye which are Spiritual, restore such an one, in the Spirit of Meekness; considering thy self, least thou also be tempted. the which Are Spiritual, restore such an one, in the Spirit of Meekness; considering thy self, lest thou also be tempted.
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If any one do us an Injury, and transgress, let us make him that Allowance that God makes us: let us make him an Abatement for the Weakness of his Nature;
If any one do us an Injury, and transgress, let us make him that Allowance that God makes us: let us make him an Abatement for the Weakness of his Nature;
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and for the Multiplicity of his Principles; for that Government that he is charged withal. It may be, he may be at odds with himself;
and for the multiplicity of his Principles; for that Government that he is charged withal. It may be, he may be At odds with himself;
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and his inferiour Appetites in Rebellion, and Confusion:
and his inferior Appetites in Rebellion, and Confusion:
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and it must be some time before he can recover himself, and bring things into order again, in his Family. God allows for this;
and it must be Some time before he can recover himself, and bring things into order again, in his Family. God allows for this;
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and we should allow for it, in one another.
and we should allow for it, in one Another.
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'Tis necessary, whenever we have to do with one another, that there should be given fair Allowance, and Consideration of Mens Infirmities, Tempers, and Constitutions.
It's necessary, whenever we have to do with one Another, that there should be given fair Allowance, and Consideration of Men's Infirmities, Tempers, and Constitutions.
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For, it is a very hard thing, for a Man to work off these. The Cholerick are of quick and hasty Apprehension; and readily do resent.
For, it is a very hard thing, for a Man to work off these. The Choleric Are of quick and hasty Apprehension; and readily do resent.
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The Flegmatick are more dull and slow; and do not so readily consider: they must have leisure, and time:
The Phlegmatic Are more dull and slow; and do not so readily Consider: they must have leisure, and time:
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and what is said must be often repeated; and * you must represent what you have to say, with all advantage.
and what is said must be often repeated; and * you must represent what you have to say, with all advantage.
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Also they that are of Sanguine, and Melancholy Constitutions, do not fit * each other. That which is pleasing to one, is grievous to the other.
Also they that Are of Sanguine, and Melancholy Constitutions, do not fit * each other. That which is pleasing to one, is grievous to the other.
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The Pleasantness of the one, is not suitable to the Seriousness of the other. The Melancholy Temper must have time and leisure:
The Pleasantness of the one, is not suitable to the Seriousness of the other. The Melancholy Temper must have time and leisure:
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the Sanguine Temper doth all presently. Therefore we must bear with one another, in those things wherein we differ;
the Sanguine Temper does all presently. Therefore we must bear with one Another, in those things wherein we differ;
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if no Moral Evil be there. Take every Man at the best, and you will find him good for some Purposes.
if no Moral Evil be there. Take every Man At the best, and you will find him good for Some Purposes.
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Therefore bear with him, wherein he is weak. 'Tis Unmanly to take any one at a Disadvantage;
Therefore bear with him, wherein he is weak. It's Unmanly to take any one At a Disadvantage;
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and very Unchristian to take any Man at the worst.
and very Unchristian to take any Man At the worst.
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— There are incident Offences. Sometimes things fall out so crosly, that one could not have imagined.
— There Are incident Offences. Sometime things fallen out so Crosly, that one could not have imagined.
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Tho' the thing might be well intended, yet it may happen for the worse.
Though the thing might be well intended, yet it may happen for the Worse.
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— * There are ordinary Mistakes; sometimes of the Things (* in taking one * thing for another:) sometimes of the Agent's part;
— * There Are ordinary Mistakes; sometime of the Things (* in taking one * thing for Another:) sometime of the Agent's part;
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and sometimes of the Patient's side. We our selves are often mistaken;
and sometime of the Patient's side. We our selves Are often mistaken;
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and we acknowledge it, and say we would not have done this or that, if we had once thought,
and we acknowledge it, and say we would not have done this or that, if we had once Thought,
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or imagined, as things are fallen out.
or imagined, as things Are fallen out.
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Therefore, we must give Allowance, when Men mistake. — There are sudden Apprehensions, which should be allowed for. Some are too quick;
Therefore, we must give Allowance, when Men mistake. — There Are sudden Apprehensions, which should be allowed for. some Are too quick;
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and conceit, before they have duly weighed, and considered: and, 'tis a hard matter, to rectifie a Misconceit.
and conceit, before they have duly weighed, and considered: and, it's a hard matter, to rectify a Misconceit.
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Job ' s Friends failed, at first. They were rash in their first Apprehensions; and therefore they ran on, in their Severity, Censure, and harsh Dealings; till God interposed.Job ' s Friends failed, At First. They were rash in their First Apprehensions; and Therefore they ran on, in their Severity, Censure, and harsh Dealings; till God interposed.
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Therefore, take heed of the first Stumble; for, 'tis ominous: or, at best, a good Step is lost.
Therefore, take heed of the First Stumble; for, it's ominous: or, At best, a good Step is lost.
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He is a Person very ingenuous that, upon shewing, will vary from his first Thoughts: for, if once Men have taken up an ill Opinion, 'tis hard to satisfie them:
He is a Person very ingenuous that, upon showing, will vary from his First Thoughts: for, if once Men have taken up an ill Opinion, it's hard to satisfy them:
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By reason of which, many Men run on, in an Error, and pursue their first Fault.
By reason of which, many Men run on, in an Error, and pursue their First Fault.
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These are Considerations that I offer, for fair and equal Consideration, one of another;
These Are Considerations that I offer, for fair and equal Consideration, one of Another;
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for mutual Patience, and fair Allowance. And, these things never were, but in this fixed Frame and Temper of Spirit, recommended in the Text.
for mutual Patience, and fair Allowance. And, these things never were, but in this fixed Frame and Temper of Spirit, recommended in the Text.
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* But, now, on the other hand: There are some Persons that are always Murmuring, Complaining, and Finding Fault:
* But, now, on the other hand: There Are Some Persons that Are always Murmuring, Complaining, and Finding Fault:
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never Pleased themselves, nor Pleasing others; that either are Provoking, or Provoked; both which are to be condemned.
never Pleased themselves, nor Pleasing Others; that either Are Provoking, or Provoked; both which Are to be condemned.
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I will not Provoke, because I will leave no Body less himself than I found him;
I will not Provoke, Because I will leave no Body less himself than I found him;
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he shall not be so much the worse for my Company, and Acquaintance:
he shall not be so much the Worse for my Company, and Acquaintance:
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I will not be Provoked, because I will not disorder my self, nor loose the Composure of my own Mind;
I will not be Provoked, Because I will not disorder my self, nor lose the Composure of my own Mind;
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than which, nothing without me can be more valuable. There seems to be an Enmity to Peace and Quietness in some Dispositions.
than which, nothing without me can be more valuable. There seems to be an Enmity to Peace and Quietness in Some Dispositions.
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* These are malicious, and turbulent Spirits; whose Pleasure is, to make Disturbance:
* These Are malicious, and turbulent Spirits; whose Pleasure is, to make Disturbance:
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who were never taken with the Beauty of Order; nor ever tasted the Sweet of Peace; nor framed themselves to Duty, and Obedience. What should such do in Heaven, where all is Order,
who were never taken with the Beauty of Order; nor ever tasted the Sweet of Peace; nor framed themselves to Duty, and obedience. What should such do in Heaven, where all is Order,
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and Harmony? * They are only fit for the infernal Hurry; Company for Fiends and Devils, whom they exactly resemble.
and Harmony? * They Are only fit for the infernal Hurry; Company for Fiends and Devils, whom they exactly resemble.
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In HELL is Darkness, Perplexity, Confusion. They lead a HELLISH LIFE, who always are Quarelling, Contradicting, Traducing.
In HELL is Darkness, Perplexity, Confusion. They led a HELLISH LIFE, who always Are Quarrelling, Contradicting, Traducing.
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Yet, some applaud themselves in this. And, can they delight in the Presence of a Good and Merciful God; of a Compassionate Saviour;
Yet, Some applaud themselves in this. And, can they delight in the Presence of a Good and Merciful God; of a Compassionate Saviour;
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in the Harmony of a Heavenly Quire;
in the Harmony of a Heavenly Choir;
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who have not been acquainted with Charity, nor exercised in Love, and Good-will? No. They will not relish such Company; nor endure their Employment. They must,
who have not been acquainted with Charity, nor exercised in Love, and Goodwill? No. They will not relish such Company; nor endure their Employment. They must,
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first, be discharged of their Malignity; alter'd in Temper; reconciled to Righteousness; naturalized to things of the Heavenly State;
First, be discharged of their Malignity; altered in Temper; reconciled to Righteousness; naturalized to things of the Heavenly State;
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before that Place can make them happy.
before that Place can make them happy.
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For, Place, Condition, and Employment, unsuitable to Disposition, are burdensome, and cannot afford Content, or Satisfaction:
For, Place, Condition, and Employment, unsuitable to Disposition, Are burdensome, and cannot afford Content, or Satisfaction:
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* Since to Hearts-ease and Settlement, all things must be proportionable, and accommodate. They flatter themselves greatly;
* Since to Heart's ease and Settlement, all things must be proportionable, and accommodate. They flatter themselves greatly;
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they grosly cheat, and abuse themselves, who think of Admittance into God's blissful Presence hereafter,
they grossly cheat, and abuse themselves, who think of Admittance into God's blissful Presence hereafter,
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or into the Society of blessed Angels, and glorified Souls, whose Minds are not, in this preparatory State, discharg'd of SELFISHNESS and PARTIALITY, which make Men importune, troublesome, and very unpleasing Company. * For, the Pleasures of Eternity, are Mental and Intelectual; Delightsome, and Satisfactory; without Molestation, or Contest.
or into the Society of blessed Angels, and glorified Souls, whose Minds Are not, in this preparatory State, discharged of SELFISHNESS and PARTIALITY, which make Men importune, troublesome, and very unpleasing Company. * For, the Pleasures of Eternity, Are Mental and Intellectual; Delightsome, and Satisfactory; without Molestation, or Contest.
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Man, is, in a sort, Felo de se, by harbouring Displeasure in his Breast. He makes himself uneasie, by evil Surmises, and Discontents.
Man, is, in a sort, Fellow de se, by harbouring Displeasure in his Breast. He makes himself uneasy, by evil Surmises, and Discontents.
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If one designed to do a Man the greatest Mischief imaginable, one would contrive to raise in him Jealousie and Suspicion; to beget in him Malice, Ill-will, Displeasure;
If one designed to do a Man the greatest Mischief imaginable, one would contrive to raise in him Jealousy and Suspicion; to beget in him Malice, Ill-will, Displeasure;
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provoke him to Envy, and to malign others: He will, then lead the Life of a Fiend of Darkness.
provoke him to Envy, and to malign Others: He will, then led the Life of a Fiend of Darkness.
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The Malignity of his own Breast will more corrode him, than the sharpest Humours that can infest the Body.
The Malignity of his own Breast will more corrode him, than the Sharpest Humours that can infest the Body.
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It lies upon every one, to studdy himself; to rectifie his own Temper;
It lies upon every one, to study himself; to rectify his own Temper;
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* and where, by Constitution, we are inclin'd to that which Reason, or Religion cannot approve;
* and where, by Constitution, we Are inclined to that which Reason, or Religion cannot approve;
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there, Care is to be taken, to amend such Inclination, and to govern it by Rules of Vertue:
there, Care is to be taken, to amend such Inclination, and to govern it by Rules of Virtue:
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As One replied, when a Physiognomer reported him Vicious in several Instances: Thus * (said he) I am, by Bodily Constitution:
As One replied, when a Physiognomer reported him Vicious in several Instances: Thus * (said he) I am, by Bodily Constitution:
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but, by THE POWER OF MY MIND, these things are subject to my REASON. 'Twere a Reproach to a Man, if a Physiognomer, by viewing his Countenance;but, by THE POWER OF MY MIND, these things Are Subject to my REASON. 'Twere a Reproach to a Man, if a Physiognomer, by viewing his Countenance;
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or an Astrologer, by casting his Nativity, should tell what he is, in respect of the Principles of his Mind.
or an Astrologer, by casting his Nativity, should tell what he is, in respect of the Principles of his Mind.
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Or what he will do, upon a Moral Account.
Or what he will do, upon a Moral Account.
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If so, what Effect * is there of Principles of Reason? of Grounds of Religion and Conscience? of Measures of Vertue,
If so, what Effect * is there of Principles of Reason? of Grounds of Religion and Conscience? of Measures of Virtue,
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and Rules of Prudence? — If by Study, Exercise, and Good Use of himself, Man be not better than when he came at first into the World;
and Rules of Prudence? — If by Study, Exercise, and Good Use of himself, Man be not better than when he Come At First into the World;
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if * there be neither Improvement, nor Refinement; what Effect * is there of Christianity? Now;
if * there be neither Improvement, nor Refinement; what Effect * is there of Christianity? Now;
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I do purposely challenge, as Enemies to Christianity, Peevishness, Frowardness, Male-contentedness: which are the more dangerous Evils, because Men warrant themselves in them;
I do purposely challenge, as Enemies to Christianity, Peevishness, Frowardness, Malcontentedness: which Are the more dangerous Evils, Because Men warrant themselves in them;
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supposing there is Cause for their Discontent; and that they are justifiable in it. So Jonah, (chap. 4. ver. 9.) I do well to be angry.
supposing there is Cause for their Discontent; and that they Are justifiable in it. So Jonah, (chap. 4. ver. 9.) I do well to be angry.
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This is the Case of Ungovern'd Minds, and Cholerick Constitutions. Those who transgress in their Rage and Fury;
This is the Case of Ungoverned Minds, and Choleric Constitutions. Those who transgress in their Rage and Fury;
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when they return to themselves, and to the use of sober Reason;
when they return to themselves, and to the use of Sobrium Reason;
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either find cause to be ashamed, and to wish they had kept in better compass (which is the Recovery of Good-Nature, or Vertue; ) or else, loose themselves upon this occasion,
either find cause to be ashamed, and to wish they had kept in better compass (which is the Recovery of Good nature, or Virtue;) or Else, lose themselves upon this occasion,
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and become more immodest, and unreasonable, and more settled and confirmed in Naughtiness.
and become more immodest, and unreasonable, and more settled and confirmed in Naughtiness.
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For, Good-Nature, and the Effects of it, in Man, are the SOIL wherein the Seeds of Vertue being sown, will grow and thrive.
For, Good nature, and the Effects of it, in Man, Are the SOIL wherein the Seeds of Virtue being sown, will grow and thrive.
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But, let a Man degenerate into Hard-heartedness, or Cruelty; Vertue becomes a Stranger to such a Constitution.
But, let a Man degenerate into Hardheartedness, or Cruelty; Virtue becomes a Stranger to such a Constitution.
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We have woful Examples what Monsters of Rational Agents, on a Moral Account, some Men become, by unnatural Use of themselves;
We have woeful Examples what Monsters of Rational Agents, on a Moral Account, Some Men become, by unnatural Use of themselves;
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wrought quite off, from all Ingenuity, Candour, Sweetness; unlike themselves, what they were formerly known to be.
wrought quite off, from all Ingenuity, Candour, Sweetness; unlike themselves, what they were formerly known to be.
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There are indeed many ways of Miscarrying:
There Are indeed many ways of Miscarrying:
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for, there are SOILS of Vices: But, if a Man would at once spoil his Nature, raze his very Foundation,
for, there Are SOILS of Vices: But, if a Man would At once spoil his Nature, raze his very Foundation,
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and absolutely indispose himself to all Acts of Vertue; let him allow himself in Frowardness, Peevishness, Male-content:
and absolutely indispose himself to all Acts of Virtue; let him allow himself in Frowardness, Peevishness, Malcontent:
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Let him conceive Displeasure in his Breast;
Let him conceive Displeasure in his Breast;
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let him bear Ill-will, live in Envy, Malice, and out of Charity. For, since GOD is Love; this Temper is most abhorrent to him.
let him bear Ill-will, live in Envy, Malice, and out of Charity. For, since GOD is Love; this Temper is most abhorrent to him.
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So as that he only can dwell in God, who dwells in Love. By Discomposure of Mind, a Person is unfit to attend upon God; and uncapable of enjoying Him.
So as that he only can dwell in God, who dwells in Love. By Discomposure of Mind, a Person is unfit to attend upon God; and uncapable of enjoying Him.
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The Mind that doth contemplate God, must be God-like. 'Tis only the Quiet and Serene Mind that can contemplate God, and enjoy Him:
The Mind that does contemplate God, must be Godlike. It's only the Quiet and Serene Mind that can contemplate God, and enjoy Him:
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For, God will not dwell where Violence and Fury is.
For, God will not dwell where Violence and Fury is.
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We read that God was not in the Fire, nor in the Whirlwind, nor in the Earthquake; but, in the STILL VOICE.
We read that God was not in the Fire, nor in the Whirlwind, nor in the Earthquake; but, in the STILL VOICE.
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And, as we are not fit to attend upon God, nor to enjoy Him; so likewise, not to enjoy our selves. In such a Temper, we have not the free Use of our Reason, nor any true Content.
And, as we Are not fit to attend upon God, nor to enjoy Him; so likewise, not to enjoy our selves. In such a Temper, we have not the free Use of our Reason, nor any true Content.
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For, what is all the World to a troubled and discomposed Mind? Therefore, give me Serenity of Mind, Calmness of Thought:
For, what is all the World to a troubled and discomposed Mind? Therefore, give me Serenity of Mind, Calmness of Thought:
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For, these are better Enjoyments than any thing without us. Therefore, for these Things, will I daily praise God:
For, these Are better Enjoyments than any thing without us. Therefore, for these Things, will I daily praise God:
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— For upholding the Foundation of Reason and Understanding; which are so much in Danger, by the Distemper of the Mind:
— For upholding the Foundation of Reason and Understanding; which Are so much in Danger, by the Distemper of the Mind:
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— For continuing me in the Priviledge of Liberty and Freedom (for, hereby I can present God with a Free-will-Offering, and bring unto him the Consent of my Mind.) * And, for giving me Power of Self-enjoyment, and of taking Content in my self.
— For Continuing me in the Privilege of Liberty and Freedom (for, hereby I can present God with a Free will offering, and bring unto him the Consent of my Mind.) * And, for giving me Power of Self-enjoyment, and of taking Content in my self.
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One may have much in the World as to Right and Title; and yet, have nothing as to Power of Self-enjoyment.
One may have much in the World as to Right and Title; and yet, have nothing as to Power of Self-enjoyment.
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* For, in the Case of Misgovernment, by Lust, Passion, and Self-will; we dispossess our selves of our selves, and all that we may call OURS. * For, in the Case of Misgovernment, by Lust, Passion, and Self-will; we dispossess our selves of our selves, and all that we may call OURS.
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'Tis a sinful Temper, to be hard to Please; and ready to take Offence. It is grievous to those about us:
It's a sinful Temper, to be hard to Please; and ready to take Offence. It is grievous to those about us:
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And we shall soon suffer for it: For, Men will soon withdraw from unquiet and turbulent Spirits.
And we shall soon suffer for it: For, Men will soon withdraw from unquiet and turbulent Spirits.
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Solomon hath observed, that he that would have a Friend, must behave himself Friendly. But, these Men are unacceptable every-where; Solomon hath observed, that he that would have a Friend, must behave himself Friendly. But, these Men Are unacceptable everywhere;
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especially to those that are under them (for, as for Equals, and Superiors, they will soon withdraw:) But every good Man will take Care of those that are under him.
especially to those that Are under them (for, as for Equals, and Superiors, they will soon withdraw:) But every good Man will take Care of those that Are under him.
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And, upon this Head, I shall observe Three or Four Things. First, That we ought to make the Lives of all those that live with us,
And, upon this Head, I shall observe Three or Four Things. First, That we ought to make the Lives of all those that live with us,
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as happy, and comfortable as we can; and their Burthens as easie as may be. Let our Advantages be never so much above theirs;
as happy, and comfortable as we can; and their Burdens as easy as may be. Let our Advantages be never so much above theirs;
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and our Power over them never so great;
and our Power over them never so great;
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yet, we should equally consider Things, and do as we would be done unto, if in their Circumstances.
yet, we should equally Consider Things, and do as we would be done unto, if in their circumstances.
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Consider * also that Things may as well be done with Gentleness, and by fair Means, as otherwise:
Consider * also that Things may as well be done with Gentleness, and by fair Means, as otherwise:
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And, that Things that are so done, are done with Pleasure and Satisfaction, and will better hold:
And, that Things that Are so done, Are done with Pleasure and Satisfaction, and will better hold:
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For, Things that are done by Force, and with Offence, will no longer last than that Force continues.
For, Things that Are done by Force, and with Offence, will no longer last than that Force continues.
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There is more Care, to please; when Men are not Captious, Peevish, Froward, or easie to take Offence.
There is more Care, to please; when Men Are not Captious, Peevish, Froward, or easy to take Offence.
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Men that are often Angry, and for every Triffle; in a little time, will be little regarded;
Men that Are often Angry, and for every Trifle; in a little time, will be little regarded;
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and so loose the Advantage of giving grave Reproof. They will say, 'Tis the Manner of the Person;
and so lose the Advantage of giving grave Reproof. They will say, It's the Manner of the Person;
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and, no one can help it: And, so these Persons will be less considered, when they reprove with Reason.
and, no one can help it: And, so these Persons will be less considered, when they reprove with Reason.
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Displeasure (when there is weighty Reason for it) may prove to the Offender, a Principle of Reformation and Amendment:Displeasure (when there is weighty Reason for it) may prove to the Offender, a Principle of Reformation and Amendment:
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But, hasty, and passionate Men, are not considered. Their Fury is looked upon, as a Clap of Thunder:
But, hasty, and passionate Men, Are not considered. Their Fury is looked upon, as a Clap of Thunder:
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And no one will much regard it.
And no one will much regard it.
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Take notice what Care God hath taken, for the Welfare and Happiness of those that are Inferiors, and under the Power of others.
Take notice what Care God hath taken, for the Welfare and Happiness of those that Are Inferiors, and under the Power of Others.
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— The Parent must not provoke his Children to wrath. Parents, that have all Authority over their Children, must take Care how they use it.
— The Parent must not provoke his Children to wrath. Parents, that have all authority over their Children, must take Care how they use it.
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— The Husband must not be bitter against his Wife. He must give her no harsh Language;
— The Husband must not be bitter against his Wife. He must give her no harsh Language;
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but give Honour to her, as the weaker Vessel. — Masters must render to their Servants that which is Just and Equal:
but give Honour to her, as the Weaker Vessel. — Masters must render to their Servants that which is Just and Equal:
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Forbearing Threatnings: Eph. 6. 9. Knowing that they have a Master, in Heaven. Forbearing Threatenings: Ephesians 6. 9. Knowing that they have a Master, in Heaven.
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— Then, for those that labour for us, that are but for a Day, and are gone again;
— Then, for those that labour for us, that Are but for a Day, and Are gone again;
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God hath required, that their Wages be payed them: Otherwise their Cry will come up, into the Ears of the Lord of Sabbaoth. God hath required, that their Wages be paid them: Otherwise their Cry will come up, into the Ears of the Lord of Sabbaoth.
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— Then, for Strangers, that are without Friends, Relations, or Acquaintance; What Care doth God take for them? Be not forgetful to entertain Strangers. — Then, for Strangers, that Are without Friends, Relations, or Acquaintance; What Care does God take for them? Be not forgetful to entertain Strangers.
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— Then, for the Widow, and the Fatherless Persons, that are most helpless; — Then, for the Widow, and the Fatherless Persons, that Are most helpless;
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What Care hath God taken for them? So great, that He will be revenged on those that wrong them;
What Care hath God taken for them? So great, that He will be revenged on those that wrong them;
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and, on the contrary, will reckon those to have pure Religion and undefiled, that shall visit the Widows and Fatherless in their Affliction. This is the RULE. and, on the contrary, will reckon those to have pure Religion and undefiled, that shall visit the Widows and Fatherless in their Affliction. This is the RULE.
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The lower any ones Condition is, in the World; by so much the more he his pitiable;
The lower any ones Condition is, in the World; by so much the more he his pitiable;
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and so much the greater Care should we take, to ease him: He having Burthen enough upon him;
and so much the greater Care should we take, to ease him: He having Burden enough upon him;
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without any other Addition to his Misery. I will conclude this Discourse with Three Rules. Whosoever will do his Work, with fair Words;without any other Addition to his Misery. I will conclude this Discourse with Three Rules. Whosoever will do his Work, with fair Words;
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I would not have him chid into it. I would never blame any one, for common Incidencies, such as might befal my self, or any one else:
I would not have him Child into it. I would never blame any one, for Common Incidences, such as might befall my self, or any one Else:
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* Nor ever blame any one, for not doing that, wherein he had not particular Direction.
* Nor ever blame any one, for not doing that, wherein he had not particular Direction.
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— You will say these are LOW Things, to be spoken in a Pulpit. But, let them be as Low as they will;
— You will say these Are LOW Things, to be spoken in a Pulpit. But, let them be as Low as they will;
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the Disorder of our Minds, many times, is occasioned for want of them:
the Disorder of our Minds, many times, is occasioned for want of them:
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And, great Disquietness is occasioned in many Families, for want of that peaceable Temper, which my Text speaks of.
And, great Disquietness is occasioned in many Families, for want of that peaceable Temper, which my Text speaks of.
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SERMON VI. PSALM XVIII. 21, 22, 23. For I have kept the Ways of the Lord:
SERMON VI. PSALM XVIII. 21, 22, 23. For I have kept the Ways of the Lord:
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And have not wickedly departed from my God. For all his Judgments were before me: And I did not put away his Statutes from me.
And have not wickedly departed from my God. For all his Judgments were before me: And I did not put away his Statutes from me.
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I was also upright before him: And I kept my self from mine Iniquity.
I was also upright before him: And I kept my self from mine Iniquity.
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I Am, now, to give you an Account of the Effect and Demonstration of RELIGION in the Subject. If we would not be imposed upon, let us take just Measures.
I Am, now, to give you an Account of the Effect and Demonstration of RELIGION in the Subject. If we would not be imposed upon, let us take just Measures.
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The Text tells us, what Judgment we are to make of Religion, and Religious Persons: * And by it, we may learn how to guide our selves with Judgment, in a Matter of the highest Nature;
The Text tells us, what Judgement we Are to make of Religion, and Religious Persons: * And by it, we may Learn how to guide our selves with Judgement, in a Matter of the highest Nature;
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* viz. if we proceed by the Rule which in the Schools we call a Demonstration by the Effect;
* viz. if we proceed by the Rule which in the Schools we call a Demonstration by the Effect;
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which I take to be the best: As for instance, if you come to prove there is a God;
which I take to be the best: As for instance, if you come to prove there is a God;
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the best Account is from the Effect: Prove the Cause, from the Effect: Prove the Being of a GOD, from the World that he hath made,
the best Account is from the Effect: Prove the Cause, from the Effect: Prove the Being of a GOD, from the World that he hath made,
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and is his Work: so, prove RELIGION, from its Operation; a Religious Person, from what he does. And this is the Way which our Saviour hath taught us:
and is his Work: so, prove RELIGION, from its Operation; a Religious Person, from what he does. And this is the Way which our Saviour hath taught us:
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A good Tree bringeth forth good Fruit, &c. For, we are in great Danger of making false Judgment, both concerning Persons and Things. This we often find; A good Tree brings forth good Fruit, etc. For, we Are in great Danger of making false Judgement, both Concerning Persons and Things. This we often find;
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that the World esteems a Person of a pleasant Humour, and that hath a good * Assurance, a good Put-off, and value for himself;
that the World esteems a Person of a pleasant Humour, and that hath a good * Assurance, a good Put-off, and valve for himself;
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especially if he be a Man of a ready Wit;
especially if he be a Man of a ready Wit;
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* and, that such a Man shall meet with Respect and Reputation much above what there is Ground for;
* and, that such a Man shall meet with Respect and Reputation much above what there is Ground for;
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and more a great deal than those that are of far greater Worth, of higher Improvements, and better Spirits.
and more a great deal than those that Are of Far greater Worth, of higher Improvements, and better Spirits.
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Thus are Men esteemed, not so much from Integrity and Simplicity; not from Pureness of Mind, and exact Walking, according to the Difference of Good and Evil; but as they comply with several Mens Fancies and Opinions.
Thus Are Men esteemed, not so much from Integrity and Simplicity; not from Pureness of Mind, and exact Walking, according to the Difference of Good and Evil; but as they comply with several Men's Fancies and Opinions.
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Now, I will make use of my Text, to describe, and lay out a truely GOOD Man; one that is real in his Religion;
Now, I will make use of my Text, to describe, and lay out a truly GOOD Man; one that is real in his Religion;
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one that keeps the ways of the Lord, &c. and that keeps himself from his Iniquity.
one that keeps the ways of the Lord, etc. and that keeps himself from his Iniquity.
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And, the better to explain my self, I must observe * to you, in the first place, a Different State of Men:
And, the better to explain my self, I must observe * to you, in the First place, a Different State of Men:
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a State of Wickedness, and Sin; when Evil prevails: And a State of Religion; when Goodness, and Vertue take place.a State of Wickedness, and since; when Evil prevails: And a State of Religion; when goodness, and Virtue take place.
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And, these two differ, in degree, as Heaven, and Hell. (For it is a great Mistake for us to think, that all of Heaven,
And, these two differ, in degree, as Heaven, and Hell. (For it is a great Mistake for us to think, that all of Heaven,
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or Hell, is hereafter; for, both the one, and the other, is, in measure, and degree, begun here. For, Heaven, and Hell, are not so much a Place, as a State. They that are reconciled to God, in the Frame and Temper of their Minds; and that live according to the Law of Heaven, the everlasting and immutable Rules of Goodness, Righteousness, and Truth; may truly, be said to have begun Heaven, while they are upon Earth.
or Hell, is hereafter; for, both the one, and the other, is, in measure, and degree, begun Here. For, Heaven, and Hell, Are not so much a Place, as a State. They that Are reconciled to God, in the Frame and Temper of their Minds; and that live according to the Law of Heaven, the everlasting and immutable Rules of goodness, Righteousness, and Truth; may truly, be said to have begun Heaven, while they Are upon Earth.
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But, they who confound the Difference of Good, and Evil; and who care not to approve themselves to God;
But, they who confound the Difference of Good, and Evil; and who care not to approve themselves to God;
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but do without difference, or distinction: These are Partakers of the Devilish Nature; and are in the Hellish State. )
but do without difference, or distinction: These Are Partakers of the Devilish Nature; and Are in the Hellish State.)
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There may be Weaknesses, Failings, Mistakes, Misapprehensions, some Errors in Judgment and Opinion; there may be false Conceits, in some things about Religion;
There may be Weaknesses, Failings, Mistakes, Misapprehensions, Some Errors in Judgement and Opinion; there may be false Conceits, in Some things about Religion;
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and all these, within the STATE OF RELIGION;
and all these, within the STATE OF RELIGION;
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where Men are substantially honest, and mean GOD, Goodness, and Truth; and live in all good Conscience towards God.
where Men Are substantially honest, and mean GOD, goodness, and Truth; and live in all good Conscience towards God.
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We read ( Genesis 20.) how God did apologize for Abimelech, tho' he was not altogether without fault:
We read (Genesis 20.) how God did apologise for Abimelech, though he was not altogether without fault:
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for, he ought to have taken more care:
for, he ought to have taken more care:
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But, yet, he was innocent, as to the great Transgression: and, therefore, God saith, I know thou didst it in the Integrity of thy Heart.
But, yet, he was innocent, as to the great Transgression: and, Therefore, God Says, I know thou didst it in the Integrity of thy Heart.
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So, St. Paul doth alleviate his Persecution of the Saints, Acts 26. 9. I thought that I ought to do many things contrary to the Name of Jesus of Nazareth. So, Saint Paul does alleviate his Persecution of the Saints, Acts 26. 9. I Thought that I ought to do many things contrary to the Name of jesus of Nazareth.
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And, 1 Tim. 1. 13. he saith, he obtain'd Mercy, because he did it ignorantly, and in Unbelief. Therefore, we must conclude, that none of those things that I have named, come within the compass of wickedly departing from God: But, all those that are sincere in their Religion, may yet say I have kept the ways of the Lord, &c. And thus it is reported of those good Men and Women that are upon Record in Holy Scripture.
And, 1 Tim. 1. 13. he Says, he obtained Mercy, Because he did it ignorantly, and in Unbelief. Therefore, we must conclude, that none of those things that I have nam, come within the compass of wickedly departing from God: But, all those that Are sincere in their Religion, may yet say I have kept the ways of the Lord, etc. And thus it is reported of those good Men and Women that Are upon Record in Holy Scripture.
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Zechariah, and Elizabeth, are both said to walk in all the Statutes and Ordinances of the Lord, blameless. Zechariah, and Elizabeth, Are both said to walk in all the Statutes and Ordinances of the Lord, blameless.
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Neither is this, particular to them; but unto all good Men. This is the Testimony of all the Worthies in the Old Testament, that they walked before the Lord in Integrity. Neither is this, particular to them; but unto all good Men. This is the Testimony of all the Worthies in the Old Testament, that they walked before the Lord in Integrity.
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And, this is RELIGION, not in the Notion only, and in Speculation; but in POWER and in TRUTH.
And, this is RELIGION, not in the Notion only, and in Speculation; but in POWER and in TRUTH.
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Wherever it is less, or otherwise; it is with a double Heart, not with a whole Heart, as you read Psalm 12. 2. So in St. James, we read of a double-minded Man. Religion is not satisfied with a bare Profession, and partial Reformation. This may be for other Ends, and Purposes;
Wherever it is less, or otherwise; it is with a double Heart, not with a Whole Heart, as you read Psalm 12. 2. So in Saint James, we read of a double-minded Man. Religion is not satisfied with a bore Profession, and partial Reformation. This may be for other Ends, and Purposes;
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and not out of Love to God, and Righteousness. But, we must harmonize with the Nature, Mind, and Will of God;
and not out of Love to God, and Righteousness. But, we must harmonise with the Nature, Mind, and Will of God;
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and find a Displacency and Animosity in our Souls, against Evil: and this, from the Love of Righteousness and Goodness.
and find a Displacency and Animosity in our Souls, against Evil: and this, from the Love of Righteousness and goodness.
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And, therefore, to bring this, home; being a matter of the greatest consequence; even that, by which we must stand, or fall:
And, Therefore, to bring this, home; being a matter of the greatest consequence; even that, by which we must stand, or fallen:
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I will tell you that this Text is not verified, in any of these Cases. First, In the Case of Fundamental Ignorance. Secondly, In the Case of great Negligence and Carelesness. Thirdly, In the Case of voluntary Consent to known Iniquity.
I will tell you that this Text is not verified, in any of these Cases. First, In the Case of Fundamental Ignorance. Secondly, In the Case of great Negligence and Carelessness. Thirdly, In the Case of voluntary Consent to known Iniquity.
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First, It cannot be verified in the Case of Fundamental Ignorance. I call it Fundamental IGNORANCE, in answer to Fundamental KNOWLEDGE. For, there is a Knowledge necessary to make a Man good. I will not take upon me to determine the least that may be: But, this is certain;First, It cannot be verified in the Case of Fundamental Ignorance. I call it Fundamental IGNORANCE, in answer to Fundamental KNOWLEDGE. For, there is a Knowledge necessary to make a Man good. I will not take upon me to determine the least that may be: But, this is certain;
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there is some degree of Knowledge necessary to make a Man GOOD.
there is Some degree of Knowledge necessary to make a Man GOOD.
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Therefore, to instance in two things that are Fundamentally necessary to Religion, and Conscience. 1 st. To know that there is a GOD;
Therefore, to instance in two things that Are Fundamentally necessary to Religion, and Conscience. 1 Saint. To know that there is a GOD;
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and that we all ought to reverence, adore, and worship Him.
and that we all ought to Reverence, adore, and worship Him.
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God hath made Men to know, that He is; and, if they know that He is; they must know, that they ought to reverence, adore,
God hath made Men to know, that He is; and, if they know that He is; they must know, that they ought to Reverence, adore,
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and worship Him. 2 dly. They must have Knowledge of those great Crimes which are against God's Honour;
and worship Him. 2 dly. They must have Knowledge of those great Crimes which Are against God's Honour;
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which are against the State of a Creature; and unworthy in respect of God.
which Are against the State of a Creature; and unworthy in respect of God.
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And, this Knowledge I hold Fundamental, and indispensable; and must be, whereever there is a Capacity.
And, this Knowledge I hold Fundamental, and indispensable; and must be, wherever there is a Capacity.
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And from this I can excuse none but Infants, and Idiots; that are not come to the Use of Reason, or are deprived of it.
And from this I can excuse none but Infants, and Idiots; that Are not come to the Use of Reason, or Are deprived of it.
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All else may know that there is a God, and * may know the great Instances of Evil, such as Murder, Adultery, Blasphemy, Perjury, and the like.
All Else may know that there is a God, and * may know the great Instances of Evil, such as Murder, Adultery, Blasphemy, Perjury, and the like.
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I might add a third Instance; which yet I do not mention with the like Evidence as the former;
I might add a third Instance; which yet I do not mention with the like Evidence as the former;
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to wit, that there will be Rewards and Punishments in the next World: That God will sooner, or later, judge the World, and controul the Wickedness of it,
to wit, that there will be Rewards and Punishments in the next World: That God will sooner, or later, judge the World, and control the Wickedness of it,
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and reward eminent Vertue, and Goodness.
and reward eminent Virtue, and goodness.
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Such a Belief as this, tho' it be not equally knowable to the other two; yet it is knowable,
Such a Belief as this, though it be not equally knowable to the other two; yet it is knowable,
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and is necessary for the encouraging of Vertue, and Discouragement of Vice, and Wickedness. This is the first thing.
and is necessary for the encouraging of Virtue, and Discouragement of Vice, and Wickedness. This is the First thing.
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Those that are ignorant of the things that are Fundamentally necessary to RELIGION, cannot say that they have kept the ways of the Lord;
Those that Are ignorant of the things that Are Fundamentally necessary to RELIGION, cannot say that they have kept the ways of the Lord;
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and have not wickedly departed from God. and have not wickedly departed from God.
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For, these have wickedly departed from Him; altho' they have no more than Natural Knowledge; and those Principles with which at first, God created Man. For, these things are manifest to all Men:
For, these have wickedly departed from Him; although they have no more than Natural Knowledge; and those Principles with which At First, God created Man. For, these things Are manifest to all Men:
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And all Men are A LAW unto themselves in these Matters. And, therefore, the Apostle saith, that God is not far from every one of us.
And all Men Are A LAW unto themselves in these Matters. And, Therefore, the Apostle Says, that God is not Far from every one of us.
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And that the invisible things of God are clearly seen from the Creation of the World, And that the invisible things of God Are clearly seen from the Creation of the World,
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and those things that he hath made. So that they who deny his Eternal Power and Godhead, are without excuse. and those things that he hath made. So that they who deny his Eternal Power and Godhead, Are without excuse.
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Secondly, They who are greatly careless and neglective of God, cannot say that they have kept the ways of the Lord, &c. For, two things are absolutely necessary to the State of Religion;Secondly, They who Are greatly careless and neglective of God, cannot say that they have kept the ways of the Lord, etc. For, two things Are absolutely necessary to the State of Religion;
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and wherein we ought to take great care;
and wherein we ought to take great care;
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to wit, Judgment of Right, and Conscience to do accordingly. The Judgment of what is Right, and Wrong; True, and False; Good, and Evil;
to wit, Judgement of Right, and Conscience to do accordingly. The Judgement of what is Right, and Wrong; True, and False; Good, and Evil;
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do require great Care, Diligence, and Pains.
do require great Care, Diligence, and Pains.
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Nay, let me ask you, what there is in the whole Life of Man that is valuable,
Nay, let me ask you, what there is in the Whole Life of Man that is valuable,
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or worthy, but doth require Care, Pains, Industry, and Diligence? Go over the several Employments of the World. The Husbandman plows, and sows;
or worthy, but does require Care, Pains, Industry, and Diligence? Go over the several Employments of the World. The Husbandman blows, and Sovus;
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and doth every thing necessary to his Land, before he expects a Crop. Take the Merchant in the way of his Trade;
and does every thing necessary to his Land, before he expects a Crop. Take the Merchant in the Way of his Trade;
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He walks from East, to West; and sends his Goods far and near, for the increase of his Wealth. What Diligence,
He walks from East, to West; and sends his Goods Far and near, for the increase of his Wealth. What Diligence,
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and Care, do Men take, to preserve Life; and to maintain themselves in Health and Strength; and provide for their Families? To get an Estate, and to keep it? We see, in every thing that is to be done for the Concerns of this Life, there is Care and Caution to be used.
and Care, do Men take, to preserve Life; and to maintain themselves in Health and Strength; and provide for their Families? To get an Estate, and to keep it? We see, in every thing that is to be done for the Concerns of this Life, there is Care and Caution to be used.
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And, shall there be no Care, no Pains, no Diligence, nor Industry used, to govern our FACULTIES; to moderate our APPETITES, for the several Uses and Purposes of Religion;
And, shall there be no Care, no Pains, no Diligence, nor Industry used, to govern our FACULTIES; to moderate our APPETITES, for the several Uses and Purposes of Religion;
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which is of the highest Concernment of all others?
which is of the highest Concernment of all Others?
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Wherefore, in the first place, to THE STATE OF RELIGION, and * in order to uphold and maintain the same;
Wherefore, in the First place, to THE STATE OF RELIGION, and * in order to uphold and maintain the same;
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there must be Care taken, to discern the Difference between Good, and Evil; True, and False; Right, and Wrong. For, these are the great Points of Religion.
there must be Care taken, to discern the Difference between Good, and Evil; True, and False; Right, and Wrong. For, these Are the great Points of Religion.
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At the Knowledge of these, Religion begins. And, this is every Body's Charge, according to his Capacity, Opportunity, and Ability.
At the Knowledge of these, Religion begins. And, this is every Body's Charge, according to his Capacity, Opportunity, and Ability.
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And this is as necessary to preserve us from Cheats, and Impostures; as to know our Liberty. Our first Work, is to establish in our selves a Throne of Judgment, throwly to know and understand our Duty;
And this is as necessary to preserve us from Cheats, and Impostors; as to know our Liberty. Our First Work, is to establish in our selves a Throne of Judgement, throwly to know and understand our Duty;
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and what is to be done, what to be avoided: And, then, in point of Practice, and Choice, to observe this Difference.
and what is to be done, what to be avoided: And, then, in point of Practice, and Choice, to observe this Difference.
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And, if this be not done, our Religion is to little purpose. For it comes all to one;
And, if this be not done, our Religion is to little purpose. For it comes all to one;
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not to make any Difference in things, or not to observe that Difference. The first thing in Religion, is, to refine a Man's Temper:not to make any Difference in things, or not to observe that Difference. The First thing in Religion, is, to refine a Man's Temper:
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And the second, to govern his Practice. If a Man's Religion do not * this; his Religion is a poor slender Thing, and of little Consideration:
And the second, to govern his Practice. If a Man's Religion do not * this; his Religion is a poor slender Thing, and of little Consideration:
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'Tis, then, only a naked Profession, and fit to give him a Denomination. I say, such a Man's Religion is but of little value: For, it hath no Efficacy;
It's, then, only a naked Profession, and fit to give him a Denomination. I say, such a Man's Religion is but of little valve: For, it hath no Efficacy;
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but, falls short of the very Principles of Nature. For they do certainly and constantly attain their several Effects.
but, falls short of the very Principles of Nature. For they do Certainly and constantly attain their several Effects.
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The Sun, the Moon, the Stars; Fire, Air, Earth, and Water; these never fail to act according to their several Principles;
The Sun, the Moon, the Stars; Fire, Air, Earth, and Water; these never fail to act according to their several Principles;
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and to attain their several Effects. The Sun hath not fail'd for Six thousand years:
and to attain their several Effects. The Sun hath not failed for Six thousand Years:
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insomuch, that we are surer of its Rising, and Setting, than we are of our selves.
insomuch, that we Are Surer of its Rising, and Setting, than we Are of our selves.
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Now, shall all the Principles in Inferiour Nature, throughout the whole Creation, regularly, constantly, and certainly attain their Effects? And, shall there be only a Failure in the Principles of Reason, and Religion? — But to proceed.
Now, shall all the Principles in Inferior Nature, throughout the Whole Creation, regularly, constantly, and Certainly attain their Effects? And, shall there be only a Failure in the Principles of Reason, and Religion? — But to proceed.
av, vmb d dt n2 p-acp j-jn n1, p-acp dt j-jn n1, av-j, av-j, cc av-j vvi po32 n2? np1, vmb a-acp vbi av-j dt n1 p-acp dt n2 pp-f n1, cc n1? — cc-acp pc-acp vvi.
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Thirdly, Whosoever doth voluntarily consent to known Iniquity; I am sure, this Text cannot be verified of such a Person.Thirdly, Whosoever does voluntarily consent to known Iniquity; I am sure, this Text cannot be verified of such a Person.
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Men that do wittingly, and willingly, consent to that which their Judgment tells them, at that time, is Evil; are represented in Scripture as sinning with a high hand, and with a stiff neck; and to resist the Holy Spirit;
Men that do wittingly, and willingly, consent to that which their Judgement tells them, At that time, is Evil; Are represented in Scripture as sinning with a high hand, and with a stiff neck; and to resist the Holy Spirit;
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and to commit the great Transgression. — Now, of these, the First * sort never made any entrance into Religion.
and to commit the great Transgression. — Now, of these, the First * sort never made any Entrance into Religion.
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As for the second, if they do any thing worthy of Religion; 'tis rather by chance, than of choice. As for the second, if they do any thing worthy of Religion; it's rather by chance, than of choice.
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As for the third, they pass into a clean contrary State.
As for the third, they pass into a clean contrary State.
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The first of these, to wit those that are Fundamentally Ignorant, they stumble at the very Threshold:
The First of these, to wit those that Are Fundamentally Ignorant, they Stumble At the very Threshold:
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because Religion, in every degree, begins at some measure of KNOWLEDGE:
Because Religion, in every degree, begins At Some measure of KNOWLEDGE:
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For, can a Blind Man judge of Colours? No more can a Man that is Fundamentally Ignorant be said to be Religious. — And,
For, can a Blind Man judge of Colours? No more can a Man that is Fundamentally Ignorant be said to be Religious. — And,
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as for those that are greatly Careless, and Neglective; it is uncertain what they will do, that do not act by Rule, and upon Consideration.
as for those that Are greatly Careless, and Neglective; it is uncertain what they will do, that do not act by Rule, and upon Consideration.
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— But, as for the Third sort; Those that give their Consent to that which is Evil;
— But, as for the Third sort; Those that give their Consent to that which is Evil;
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These pass into the Contrary State: and take a course to root out of their Minds the very Seeds of Goodness that were sown:
These pass into the Contrary State: and take a course to root out of their Minds the very Seeds of goodness that were sown:
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For, so, contrary Acts are apt to do. No Habit doth absolutely determine the Act: tho' it doth greatly dispose and incline to the Action.
For, so, contrary Acts Are apt to do. No Habit does absolutely determine the Act: though it does greatly dispose and incline to the Actium.
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Yet a HABIT may be utterly lost. If a Man do, for a long time, forbear all Acts of Religion;
Yet a HABIT may be utterly lost. If a Man do, for a long time, forbear all Acts of Religion;
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he is wanting to that which should continue the Habit. And, if there be Contrary Acts; the Contrary Habit will be begun:
he is wanting to that which should continue the Habit. And, if there be Contrary Acts; the Contrary Habit will be begun:
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and the more they are, the more will the contrary Disposition be increased. So that, in time, the Habit of Vertue shall not only be weakned; but wholly wrought out;
and the more they Are, the more will the contrary Disposition be increased. So that, in time, the Habit of Virtue shall not only be weakened; but wholly wrought out;
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and the contrary * Habit brought in. This is the Course of things in Nature. Every Habit begun, is greatly weakned by a bare Forbearance of Acts;
and the contrary * Habit brought in. This is the Course of things in Nature. Every Habit begun, is greatly weakened by a bore Forbearance of Acts;
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For, every thing must be conserved in the way it was produced. A Disposition is first introduced by some Acts:
For, every thing must be conserved in the Way it was produced. A Disposition is First introduced by Some Acts:
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and, if you do not introduce Act upon Act, the Disposition will fail. For, things that are not brought to a State of Perfection, will return back again;
and, if you do not introduce Act upon Act, the Disposition will fail. For, things that Are not brought to a State of Perfection, will return back again;
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if they be not maintain'd in the same way that they were produc'd. Therefore, the Towardliness of some Persons to Vertue, is, by Intermission of Acts, abated:
if they be not maintained in the same Way that they were produced. Therefore, the Towardliness of Some Persons to Virtue, is, by Intermission of Acts, abated:
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and, when they come to put forth contrary Acts, it is quite expelled.
and, when they come to put forth contrary Acts, it is quite expelled.
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And this is the Ground and Foundation of Achitophel 's Counsel to Absalom. He bids him do a Lewd Act, that he might be confirm'd in his wicked Design he had against his Father.
And this is the Ground and Foundation of Ahithophel is Counsel to Absalom. He bids him do a Lewd Act, that he might be confirmed in his wicked Design he had against his Father.
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Therefore, let us close with that Good Advice which Jesus, the Son of Syrach gives, Ecclesiasticus 21. 2. Flee from Sin, as from a Serpent.
Therefore, let us close with that Good advice which jesus, the Son of Sirach gives, Ecclesiasticus 21. 2. Flee from since, as from a Serpent.
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The least that can be expected from Religion, and Conscience to God, is, that by means thereof, Men be kept from giving their Consent to known Iniquity; and be enabled to escape the Pollutions of the World.
The least that can be expected from Religion, and Conscience to God, is, that by means thereof, Men be kept from giving their Consent to known Iniquity; and be enabled to escape the Pollutions of the World.
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If the Creation below us, by their Natural Instinct, always do those things that are Regular, and attain their End;
If the Creation below us, by their Natural Instinct, always do those things that Are Regular, and attain their End;
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shall not these higher Principles of Reason and Understanding do the like, and always preserve us from known Evil, and determine us to that which is Morally Good? The Principle of Reason, Knowledge,
shall not these higher Principles of Reason and Understanding do the like, and always preserve us from known Evil, and determine us to that which is Morally Good? The Principle of Reason, Knowledge,
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and Judgment, is the highest Principle; and transcendent to all others.
and Judgement, is the highest Principle; and transcendent to all Others.
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The Principle by which the Sun doth enlighten the World, is not to be put in competition with the Reason of Mind and Understanding:
The Principle by which the Sun does enlighten the World, is not to be put in competition with the Reason of Mind and Understanding:
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To which if we add, the Aid of God's Grace, which doth never fail, (for, He doth prevent us with his Grace; ) it is a Shame and Reproach to us,
To which if we add, the Aid of God's Grace, which does never fail, (for, He does prevent us with his Grace;) it is a Shame and Reproach to us,
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if we vary from the Rule and Measure of Vertue; sin against our own Light and Conscience;
if we vary from the Rule and Measure of Virtue; sin against our own Light and Conscience;
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and do worse, when we know better.
and do Worse, when we know better.
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I shall now proceed to declare the Purpose and Intent of RELIGION: What It aims at,
I shall now proceed to declare the Purpose and Intent of RELIGION: What It aims At,
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and how It doth affect the Subject. And that I will do, in these Particulars. I will consider Religion, in its Motion towards God:
and how It does affect the Subject. And that I will do, in these Particulars. I will Consider Religion, in its Motion towards God:
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— What it doth in the Person in which it is:
— What it does in the Person in which it is:
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— How it appears, * and carries it self towards others, even to the whole Creation; but more especially, towards them with whom we daily converse:
— How it appears, * and carries it self towards Others, even to the Whole Creation; but more especially, towards them with whom we daily converse:
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— How Religion stands affected towards the Things that are without us, or about us; either the Necessaries, and Conveniencies, or Superfluities of Life:
— How Religion Stands affected towards the Things that Are without us, or about us; either the Necessaries, and Conveniences, or Superfluities of Life:
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— * And what Religion doth, when it is finally Victorious, and overcomes the World. Of these I shall treat; but not severally, and distinctly.
— * And what Religion does, when it is finally Victorious, and overcomes the World. Of these I shall Treat; but not severally, and distinctly.
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Nor will I undertake to give you a particular account of these, in the Order I have now laid them:
Nor will I undertake to give you a particular account of these, in the Order I have now laid them:
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for, this would be, to make this Text the whole Bible. I will, therefore, speak of them, in Conjunction; as things offer themselves;
for, this would be, to make this Text the Whole bible. I will, Therefore, speak of them, in Conjunction; as things offer themselves;
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because these things run one into another.
Because these things run one into Another.
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RELIGION makes us live up to our Highest Faculties; so as becomes Rational Beings, that are indued with Intellectual Nature.RELIGION makes us live up to our Highest Faculties; so as becomes Rational Beings, that Are endued with Intellectual Nature.
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It enables us to live and to act suitably to our Height and Excellency: so as to keep up the Grandure of our Being;
It enables us to live and to act suitably to our Height and Excellency: so as to keep up the Grandeur of our Being;
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as Those that bear the Image of the Immortal GOD, and are exalted above the Inferiour Creation;as Those that bear the Image of the Immortal GOD, and Are exalted above the Inferior Creation;
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* as Those that represent HIM in the World, not only in respect of Intelligence; but, in respect of Authority, and Power, to dispose, and govern.
* as Those that represent HIM in the World, not only in respect of Intelligence; but, in respect of authority, and Power, to dispose, and govern.
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It makes us to scorn all Actions that are base, unhandsom, or unworthy our State, and the Relation we stand in, to God.
It makes us to scorn all Actions that Are base, unhandsome, or unworthy our State, and the Relation we stand in, to God.
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To have GOD in our sight;
To have GOD in our sighed;
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and, to have right Apprehensions of Him; doth, above all things, tend to the Nobleness, Amplitude, and Freedom of our Spirits: For, this we observe;
and, to have right Apprehensions of Him; does, above all things, tend to the Nobleness, Amplitude, and Freedom of our Spirits: For, this we observe;
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that the Greatness of an Object, and the Excellency of the Act of any AGENT about a transcendent Object, doth mightily tend to the Enlargement and Improvement of HIS Faculties. Whereas, those who are employ'd in mean Businesses,
that the Greatness of an Object, and the Excellency of the Act of any AGENT about a transcendent Object, does mightily tend to the Enlargement and Improvement of HIS Faculties. Whereas, those who Are employed in mean Businesses,
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and are conversant about little Objects, have nothing in them that is excellent; but are of limited and narrow Spirits.
and Are conversant about little Objects, have nothing in them that is excellent; but Are of limited and narrow Spirits.
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It hath been observed, that Men that have been of mean Parts, and ordinary Perfections, after they came to be truly RELIGIOUS, their Parts have grown upon them;
It hath been observed, that Men that have been of mean Parts, and ordinary Perfections, After they Come to be truly RELIGIOUS, their Parts have grown upon them;
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and they have appear'd to be other kind of Men. The account of this is easie:
and they have appeared to be other kind of Men. The account of this is easy:
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It is to be imputed to their Application to God, (who is the noblest Object in the World) and to their Attendance upon Him. For, there is no Motion in the World so generous,
It is to be imputed to their Application to God, (who is the Noblest Object in the World) and to their Attendance upon Him. For, there is no Motion in the World so generous,
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and tending to the Accomplishing the Agent, as the Motions of Religion are.
and tending to the Accomplishing the Agent, as the Motions of Religion Are.
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By our RELIGION, we are preserved from those things that would sink us into the order of Beasts;
By our RELIGION, we Are preserved from those things that would sink us into the order of Beasts;
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by Sensuality, and Carnal-Mindedness: or that would transform us into the Likeness of Devils by Pride, Presumption, and Self-Conceit. By Religion we come to imitate the Divine Perfection;
by Sensuality, and Carnal-Mindedness: or that would transform us into the Likeness of Devils by Pride, Presumption, and Self-Conceit. By Religion we come to imitate the Divine Perfection;
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become God-like, in Wisdom, Righteousness, Goodness, Charity, Compassion; in forgiving Injuries, pardoning Enemies, and doing Hurt to None;
become Godlike, in Wisdom, Righteousness, goodness, Charity, Compassion; in forgiving Injuries, pardoning Enemies, and doing Hurt to None;
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but Good to All, as we have Ability and Opportunity.
but Good to All, as we have Ability and Opportunity.
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RELIGION doth restrain the Extravagancy of Mens Passions and Appetites; and regulates the Exorbitancy of Mens Wills. — IT is the most conducive instrument in the whole World, to the Pleasure of Mind, and Body.RELIGION does restrain the Extravagancy of Men's Passion and Appetites; and regulates the Exorbitancy of Men's Wills. — IT is the most conducive Instrument in the Whole World, to the Pleasure of Mind, and Body.
n1 vdz vvi dt n1 pp-f ng2 n2 cc n2; cc vvz dt n1 pp-f ng2 n2. — pn31 vbz dt av-ds j n1 p-acp dt j-jn n1, p-acp dt n1 pp-f n1, cc n1.
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Our Misery and Infelicity ariseth from our undue and naughty Practice.
Our Misery and Infelicity arises from our undue and naughty Practice.
po12 n1 cc n1 vvz p-acp po12 j cc j n1.
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410
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4255
And all that which we call Punishment is let in upon us, by Sin. Religion permits us the Pleasure of our Body;
And all that which we call Punishment is let in upon us, by Sin. Religion permits us the Pleasure of our Body;
cc d d r-crq pns12 vvb n1 vbz vvn p-acp p-acp pno12, p-acp np1 n1 vvz pno12 dt n1 pp-f po12 n1;
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410
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as far as it is for our Health, and not destructive of the Tranquility of our Mind,
as Far as it is for our Health, and not destructive of the Tranquillity of our Mind,
c-acp av-j c-acp pn31 vbz p-acp po12 n1, cc xx j pp-f dt n1 pp-f po12 n1,
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410
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nor the Indolency of the Body. — Religion produceth a sweet and gracious Temper of Mind;
nor the Indolency of the Body. — Religion Produceth a sweet and gracious Temper of Mind;
ccx dt n1 pp-f dt n1. — n1 vvz dt j cc j vvi pp-f n1;
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calm in its self, and loving to Men. It causeth a Universal Benevolence and Kindness to Mankind.Cam in its self, and loving to Men. It Causes a Universal Benevolence and Kindness to Mankind.
j-jn p-acp po31 n1, cc vvg p-acp n2. pn31 vvz dt j-u n1 cc n1 p-acp n1.
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For, these are the Things of which it doth consist;
For, these Are the Things of which it does consist;
p-acp, d vbr dt n2 pp-f r-crq pn31 vdz vvi;
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410
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4260
Love, Candour, Ingenuity, Clemency, Patience, Mildness, Gentleness, and all other Instances of GOOD-NATURE. It hath such a Quality in it,Love, Candour, Ingenuity, Clemency, Patience, Mildness, Gentleness, and all other Instances of GOOD NATURE. It hath such a Quality in it,
vvb, n1, n1, n1, n1, n1, n1, cc d j-jn n2 pp-f n1. pn31 vhz d dt n1 p-acp pn31,
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410
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as will make them Good natur'd, that it finds bad. Religion makes Men Humble, Affable, Meek and Charitable; Modest, and Prudent; Tender, and Compassionate. It detests nothing more than * either a Peevish, Froward, Passionate, Furious, or Troublesome Temper; a Morose, or Churlish Disposition.
as will make them Good natured, that it finds bad. Religion makes Men Humble, Affable, Meek and Charitable; Modest, and Prudent; Tender, and Compassionate. It detests nothing more than * either a Peevish, Froward, Passionate, Furious, or Troublesome Temper; a Morose, or Churlish Disposition.
c-acp vmb vvi pno32 j j-vvn, cst pn31 vvz j. n1 vvz n2 j, j, j cc j; j, cc j; vvb, cc j. pn31 vvz pix av-dc cs * d dt j, j, j, j, cc j vvi; dt np1, cc j n1.
(18) sermon (DIV1)
410
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4262
RELIGION begets in us a true Liberty, Freedom of Spirit, and Largeness of Soul. It causeth the greatest Serenity and Chearfulness to the Mind;RELIGION begets in us a true Liberty, Freedom of Spirit, and Largeness of Soul. It Causes the greatest Serenity and Cheerfulness to the Mind;
n1 vvz p-acp pno12 dt j n1, n1 pp-f n1, cc n1 pp-f n1 pn31 vvz dt js n1 cc n1 p-acp dt n1;
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and prevents groundless Fears, foolish Imaginations, needless Suspicions, and dastardly Thoughts.
and prevents groundless Fears, foolish Imaginations, needless Suspicions, and dastardly Thoughts.
cc vvz j n2, j n2, j n2, cc j n2.
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It takes away from us, all bad Thoughts of God; or jealous Suspicions of Men. Religion makes us not suspect Evil from God; but to look upon Him as the most Gracious, and Benign Being;
It Takes away from us, all bad Thoughts of God; or jealous Suspicions of Men. Religion makes us not suspect Evil from God; but to look upon Him as the most Gracious, and Benign Being;
pn31 vvz av p-acp pno12, d j n2 pp-f np1; cc j n2 pp-f n2. n1 vvz pno12 xx vvi j-jn p-acp np1; p-acp pc-acp vvi p-acp pno31 p-acp dt av-ds j, cc j vbg;
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that designs nothing more than the Happiness of his Creatures. It is not Religion, but SUPERSTITION that dreads God:
that designs nothing more than the Happiness of his Creatures. It is not Religion, but SUPERSTITION that dreads God:
d n2 pix av-dc cs dt n1 pp-f po31 n2. pn31 vbz xx n1, p-acp n1 cst vvz np1:
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Religion makes us reverence him, and delight in him. It makes us to entertain good Thoughts of God, and to conceive aright of him:
Religion makes us Reverence him, and delight in him. It makes us to entertain good Thoughts of God, and to conceive aright of him:
n1 vvz pno12 n1 pno31, cc vvb p-acp pno31. pn31 vvz pno12 pc-acp vvi j n2 pp-f np1, cc pc-acp vvi av pp-f pno31:
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that He doth transact all things with Mankind, as a Loving and Tender Father, with his Child.
that He does transact all things with Mankind, as a Loving and Tender Father, with his Child.
cst pns31 vdz vvi d n2 p-acp n1, p-acp dt j-vvg cc j n1, p-acp po31 n1.
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I further add, that RELIGION advanceth the Soul to its just Power and Soveraignty: enabling the Mind to govern all Bodily Appetites, and Exorbitant Desires: I further add, that RELIGION Advanceth the Soul to its just Power and Sovereignty: enabling the Mind to govern all Bodily Appetites, and Exorbitant Desires:
pns11 av-j vvb, cst n1 vvz dt n1 p-acp po31 j n1 cc n1: vvg dt n1 pc-acp vvi d j n2, cc j n2:
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and this, not only because of the intrinsick Baseness of Brutish and Sensual Lusts, in a Nature that is indued with transcendant Faculties;
and this, not only Because of the intrinsic Baseness of Brutish and Sensual Lustiest, in a Nature that is endued with Transcendent Faculties;
cc d, xx av-j c-acp pp-f dt j n1 pp-f j cc j n2, p-acp dt n1 cst vbz vvn p-acp j n2;
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but also, because of the mischievous Effects that follow upon it. Intemperance doth, by a natural.
but also, Because of the mischievous Effects that follow upon it. Intemperance does, by a natural.
cc-acp av, c-acp pp-f dt j n2 cst vvb p-acp pn31. n1 vdz, p-acp dt j.
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Necessity, weaken our Reason, and thwart the very End and Purpose of Religion. For, Intemperance doth either stupifie, or enrage our Spirits.
Necessity, weaken our Reason, and thwart the very End and Purpose of Religion. For, Intemperance does either stupify, or enrage our Spirits.
n1, vvi po12 n1, cc vvi dt j vvb cc n1 pp-f n1. p-acp, n1 vdz d vvi, cc vvb po12 n2.
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We see, sometimes, that Persons of a good Constitution; well inclined to Vertue; fair, and conversable;
We see, sometime, that Persons of a good Constitution; well inclined to Virtue; fair, and conversable;
pns12 vvi, av, cst n2 pp-f dt j n1; av vvn p-acp n1; j, cc j;
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whose Company is pleasant, and delightful; that these very Persons are made Cholerick, and Ungovernable, when they are disorder'd by Intemperance:
whose Company is pleasant, and delightful; that these very Persons Are made Choleric, and Ungovernable, when they Are disordered by Intemperance:
rg-crq n1 vbz j, cc j; cst d j n2 vbr vvn j, cc j-u, c-crq pns32 vbr vvn p-acp n1:
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And so they are not what they were; but emptied of all those things to which their Constitutions did lead and incline them.
And so they Are not what they were; but emptied of all those things to which their Constitutions did led and incline them.
cc av pns32 vbr xx r-crq pns32 vbdr; cc-acp vvn pp-f d d n2 p-acp r-crq po32 n2 vdd vvi cc vvi pno32.
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Our Work, therefore, in the World, is to maintain the just Authority and Soveraignty of Reason, against the Assaults of rude, intemperate, and boisterous Passions:
Our Work, Therefore, in the World, is to maintain the just authority and Sovereignty of Reason, against the Assaults of rude, intemperate, and boisterous Passion:
po12 n1, av, p-acp dt n1, vbz pc-acp vvi dt j n1 cc n1 pp-f n1, p-acp dt n2 pp-f j, j, cc j n2:
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And, so to tame that rude Beast THE BODY (which, by the Divine Providence, is ty'd to our Souls, in this State) that it may not prove a constant Temptation, and Provocation to our Mind;
And, so to tame that rude Beast THE BODY (which, by the Divine Providence, is tied to our Souls, in this State) that it may not prove a constant Temptation, and Provocation to our Mind;
cc, av p-acp j cst j n1 dt n1 (r-crq, p-acp dt j-jn n1, vbz vvn p-acp po12 n2, p-acp d n1) cst pn31 vmb xx vvi dt j n1, cc n1 p-acp po12 n1;
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but, that it be kept in Subjection. I add further; that RELIGION is a most lively, vigorous, and sprightly Thing;
but, that it be kept in Subjection. I add further; that RELIGION is a most lively, vigorous, and sprightly Thing;
cc-acp, cst pn31 vbb vvn p-acp n1. pns11 vvb av-jc; cst n1 vbz dt av-ds j, j, cc j n1;
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satisfying to the Subject; and putting it upon all good Employment. Worldly Men, Persons of no Experience, may think otherwise:
satisfying to the Subject; and putting it upon all good Employment. Worldly Men, Persons of no Experience, may think otherwise:
vvg p-acp dt j-jn; cc vvg pn31 p-acp d j n1. j n2, n2 pp-f dx n1, vmb vvi av:
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As that Religion would make a Man Morose, and Soure; and fill him with Discontent. Whereas, Religion drives away sad and gloomy Melancholy; and begets in us a rational Confidence; and gives a Man great Joy, and Pleasure, in the Divine Goodness.
As that Religion would make a Man Morose, and Sour; and fill him with Discontent. Whereas, Religion drives away sad and gloomy Melancholy; and begets in us a rational Confidence; and gives a Man great Joy, and Pleasure, in the Divine goodness.
c-acp d n1 vmd vvi dt n1 np1, cc j; cc vvb pno31 p-acp n1. cs, n1 vvz av j cc j n-jn; cc vvz p-acp pno12 dt j n1; cc vvz dt n1 j n1, cc n1, p-acp dt j-jn n1.
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And, if any that are Religious, think otherwise; and are otherwise affected;
And, if any that Are Religious, think otherwise; and Are otherwise affected;
np1, cs d cst vbr j, vvb av; cc vbr av vvn;
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I must tell them, that it doth not arise from Principles of Religion; but, from Bodily Temper (in respect of which they are troubled;) or, from some occasion from without: And, that their Religion is their Relief. — Of all the the Things in Religion, none is so much suspected to tend to Melancholy and Sadness,
I must tell them, that it does not arise from Principles of Religion; but, from Bodily Temper (in respect of which they Are troubled;) or, from Some occasion from without: And, that their Religion is their Relief. — Of all the the Things in Religion, none is so much suspected to tend to Melancholy and Sadness,
pns11 vmb vvi pno32, cst pn31 vdz xx vvi p-acp n2 pp-f n1; p-acp, p-acp j vvi (p-acp n1 pp-f r-crq pns32 vbr vvn;) cc, p-acp d n1 p-acp p-acp: cc, cst po32 n1 vbz po32 n1. — pp-f d dt dt n2 p-acp n1, pix vbz av av-d vvn pc-acp vvi p-acp j-jn cc n1,
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as is the Motion of Repentance. So that if I can vindicate this Piece of Religion;
as is the Motion of Repentance. So that if I can vindicate this Piece of Religion;
c-acp vbz dt n1 pp-f n1. av cst cs pns11 vmb vvi d n1 pp-f n1;
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you will be satisfied, for all the rest.
you will be satisfied, for all the rest.
pn22 vmb vbi vvn, p-acp d dt n1.
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But, to think that this is accompanied with Sadness and Melancholy is the greatest Mistake in the World.
But, to think that this is accompanied with Sadness and Melancholy is the greatest Mistake in the World.
p-acp, pc-acp vvi cst d vbz vvn p-acp n1 cc j-jn vbz dt js n1 p-acp dt n1.
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True, indeed, Worldly Sorrow, as the Apostle saith, causeth Death. This hath no Life in it; True, indeed, Worldly Sorrow, as the Apostle Says, Causes Death. This hath no Life in it;
j, av, j n1, p-acp dt n1 vvz, vvz n1. d vhz dx n1 p-acp pn31;
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because it hath no Respect to God; but, is rather an Act of Rebellion against him:
Because it hath no Respect to God; but, is rather an Act of Rebellion against him:
c-acp pn31 vhz dx n1 p-acp np1; cc-acp, vbz av-c dt n1 pp-f n1 p-acp pno31:
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For, here, the Unquietness comes from Want of Submission to God.
For, Here, the Unquietness comes from Want of Submission to God.
c-acp, av, dt n1 vvz p-acp n1 pp-f n1 p-acp np1.
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The Person is discontented, because Things are not to his Mind, and as he would have them.
The Person is discontented, Because Things Are not to his Mind, and as he would have them.
dt n1 vbz vvn, c-acp n2 vbr xx p-acp po31 n1, cc c-acp pns31 vmd vhi pno32.
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Such was the Temper of Jonah. He was displeased, and angry to Death, because he was not gratified, and had his Will;
Such was the Temper of Jonah. He was displeased, and angry to Death, Because he was not gratified, and had his Will;
d vbds dt vvi pp-f np1. pns31 vbds vvn, cc j p-acp n1, c-acp pns31 vbds xx vvn, cc vhd po31 n1;
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tho' it tended never so much to the Ruin of others.
though it tended never so much to the Ruin of Others.
cs pn31 vvd av av av-d p-acp dt n1 pp-f n2-jn.
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But, the Ground of SORROW for SIN, is, the Love of GOD; * it is, because we have done amiss, varied from the Rule of Right, and given God an Offence; * because we have done that which was base,
But, the Ground of SORROW for SIN, is, the Love of GOD; * it is, Because we have done amiss, varied from the Rule of Right, and given God an Offence; * Because we have done that which was base,
p-acp, dt n1 pp-f n1 p-acp n1, vbz, dt n1 pp-f np1; * pn31 vbz, c-acp pns12 vhb vdn av, vvn p-acp dt n1 pp-f n-jn, cc vvn np1 dt n1; * c-acp pns12 vhb vdn d r-crq vbds j,
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and disingenuous to our loving Father, and best Benefactor. Now, this doth quite alter the Case, * and makes a Change;and disingenuous to our loving Father, and best Benefactor. Now, this does quite altar the Case, * and makes a Change;
cc j p-acp po12 j-vvg n1, cc js n1. av, d vdz av vvi dt n1, * cc vvz dt n1;
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which WORLDLY SORROW, tho' never so much, doth not. For, if we truly repent; we undo the Action; and morally disclaim it:which WORLDLY SORROW, though never so much, does not. For, if we truly Repent; we undo the Actium; and morally disclaim it:
r-crq j n1, pns21 av-x av av-d, vdz xx. p-acp, cs pns12 av-j vvi; pns12 vvb dt n1; cc av-j vvb pn31:
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And, upon this, God doth pardon.
And, upon this, God does pardon.
cc, p-acp d, np1 vdz vvi.
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But, Things without, are not altered by Worldly Sorrow: But go on, as they did, in their Course;
But, Things without, Are not altered by Worldly Sorrow: But go on, as they did, in their Course;
p-acp, n2 p-acp, vbr xx vvn p-acp j n1: cc-acp vvb a-acp, c-acp pns32 vdd, p-acp po32 n1;
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whether the Man be pleas'd, or displeas'd. But, REPENTANCE doth afford us Heart's-ease, and removes the Malady that did affect us:
whither the Man be pleased, or displeased. But, REPENTANCE does afford us Heart's-ease, and removes the Malady that did affect us:
cs dt n1 vbb vvn, cc vvn. p-acp, n1 vdz vvi pno12 n1, cc vvz dt n1 cst vdd vvi pno12:
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For, by our Repentance, and God's Pardon, THAT which hath been done, is, as if it never had been done:
For, by our Repentance, and God's Pardon, THAT which hath been done, is, as if it never had been done:
c-acp, p-acp po12 n1, cc npg1 n1, cst r-crq vhz vbn vdn, vbz, c-acp cs pn31 av vhd vbn vdn:
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So that in effect, the Penitent may say; I, that was the Sinner, am not the same Person.
So that in Effect, the Penitent may say; I, that was the Sinner, am not the same Person.
av cst p-acp n1, dt j-jn vmb vvi; pns11, cst vbds dt n1, vbm xx dt d n1.
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And, That which I have done amiss, is, as if I had never done it. And, That which I have done amiss, is, as if I had never done it.
np1, cst r-crq pns11 vhb vdn av, vbz, c-acp cs pns11 vhd av vdi pn31.
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This is that Repentance which the Apostle calls, Repentance to Salvation, never to be repented of: For, it produceth good Effects;
This is that Repentance which the Apostle calls, Repentance to Salvation, never to be repented of: For, it Produceth good Effects;
d vbz cst n1 r-crq dt n1 vvz, n1 p-acp n1, av-x pc-acp vbi vvn pp-f: p-acp, pn31 vvz j n2;
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Love to God, and Thankfulness to Him: And in These, there is Heart's-ease, and Satisfaction.Love to God, and Thankfulness to Him: And in These, there is Heart's-ease, and Satisfaction.
vvb p-acp np1, cc n1 p-acp pno31: cc p-acp d, a-acp vbz n1, cc n1.
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I will appeal to the Experience of any Man that hath ingenuously repented; if He do not find more Satisfaction, Heart's-ease, and Pleasure;
I will appeal to the Experience of any Man that hath ingenuously repented; if He do not find more Satisfaction, Heart's-ease, and Pleasure;
pns11 vmb vvi p-acp dt n1 pp-f d n1 cst vhz av-j vvn; cs pns31 vdb xx vvi dc n1, n1, cc n1;
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in one Hour that he has spent in this Exercise, and in Retirement from the World, than ever he found in any Hour of Jollity, and intemperate Mirth in all his Life. And it must be so.
in one Hour that he has spent in this Exercise, and in Retirement from the World, than ever he found in any Hour of Jollity, and intemperate Mirth in all his Life. And it must be so.
p-acp crd n1 cst pns31 vhz vvn p-acp d n1, cc p-acp n1 p-acp dt n1, cs av pns31 vvd p-acp d n1 pp-f n1, cc j n1 p-acp d po31 n1. cc pn31 vmb vbi av.
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For, in one Case, there is Satisfaction to the Reason of the Mind, which is Fundamental to inward Peace:
For, in one Case, there is Satisfaction to the Reason of the Mind, which is Fundamental to inward Peace:
p-acp, p-acp crd n1, pc-acp vbz n1 p-acp dt n1 pp-f dt n1, r-crq vbz j p-acp j n1:
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But in the other, the Pleasure of the Sin is soon over; and the Memory of it is grievous, and remains.
But in the other, the Pleasure of the since is soon over; and the Memory of it is grievous, and remains.
cc-acp p-acp dt n-jn, dt n1 pp-f dt n1 vbz av a-acp; cc dt n1 pp-f pn31 vbz j, cc vvz.
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All that Pleasure which worldly and ungovern'd Persons take in Sin, has no Solidity in it:
All that Pleasure which worldly and ungoverned Persons take in since, has no Solidity in it:
av-d d n1 r-crq j cc j n2 vvb p-acp n1, vhz dx n1 p-acp pn31:
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But, we may truly say of it, as Solomon doth of Laughter; it is Madness, and of Mirth; What doth it? But, in the Motion of Repentance there is ease to a Man's Heart.
But, we may truly say of it, as Solomon does of Laughter; it is Madness, and of Mirth; What does it? But, in the Motion of Repentance there is ease to a Man's Heart.
cc-acp, pns12 vmb av-j vvi pp-f pn31, c-acp np1 vdz pp-f n1; pn31 vbz n1, cc pp-f n1; q-crq vdz pn31? p-acp, p-acp dt n1 pp-f n1 a-acp vbz n1 p-acp dt ng1 n1.
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So that a Man may say of * this Sorrow, what the Poet saith of Grief; That it is carried out with the Tears.
So that a Man may say of * this Sorrow, what the Poet Says of Grief; That it is carried out with the Tears.
av cst dt n1 vmb vvi pp-f * d np1-n, r-crq dt n1 vvz pp-f n1; cst pn31 vbz vvn av p-acp dt n2.
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I have now spoken of Religion in its Use, and Exercise, in this State, whilst we are here; the Advantages that we have by it at present. I am now to speak of it, in its Issue; when it is Victorious, and Triumphant;
I have now spoken of Religion in its Use, and Exercise, in this State, while we Are Here; the Advantages that we have by it At present. I am now to speak of it, in its Issue; when it is Victorious, and Triumphant;
pns11 vhb av vvn pp-f n1 p-acp po31 vvi, cc n1, p-acp d n1, cs pns12 vbr av; dt n2 cst pns12 vhb p-acp pn31 p-acp j. pns11 vbm av pc-acp vvi pp-f pn31, p-acp po31 n1; c-crq pn31 vbz j, cc j;
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what it shall be in Souls, when they have made their escape out of Time; and finally conquer'd the World.
what it shall be in Souls, when they have made their escape out of Time; and finally conquered the World.
q-crq pn31 vmb vbi p-acp n2, c-crq pns32 vhb vvn po32 n1 av pp-f n1; cc av-j vvn dt n1.
(18) sermon (DIV1)
414
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And, here, I shall declare the Effects of Religion, partly as to Mens Bodies; but chiefly,
And, Here, I shall declare the Effects of Religion, partly as to Men's Bodies; but chiefly,
cc, av, pns11 vmb vvi dt n2 pp-f n1, av c-acp p-acp ng2 n2; p-acp av-jn,
(18) sermon (DIV1)
415
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as to their Minds: As to Mens Bodies, in this State, and the Future. — In this State, the greatest Work is Mortification. Colossi. 3. 5. Mortifie therefore your Members, &c. And, 1 Cor. 9. 27. I beat down my Body.
as to their Minds: As to Men's Bodies, in this State, and the Future. — In this State, the greatest Work is Mortification. Colossi. 3. 5. Mortify Therefore your Members, etc. And, 1 Cor. 9. 27. I beatrice down my Body.
c-acp p-acp po32 n2: a-acp p-acp ng2 n2, p-acp d n1, cc dt j-jn. — p-acp d n1, dt js n1 vbz n1. np1. crd crd vvi av po22 n2, av np1, crd np1 crd crd pns11 vvb a-acp po11 n1.
(18) sermon (DIV1)
415
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4313
And 1 St. John 2. 16. The Apostle saith, All that is in the World, the Lust of the Flesh, the Lust of the Eye,
And 1 Saint John 2. 16. The Apostle Says, All that is in the World, the Lust of the Flesh, the Lust of the Eye,
cc crd n1 np1 crd crd dt n1 vvz, d cst vbz p-acp dt n1, dt n1 pp-f dt n1, dt n1 pp-f dt n1,
(18) sermon (DIV1)
415
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4314
and the Pride of Life, must be subdued.and the Pride of Life, must be subdued.
cc dt n1 pp-f n1, vmb vbi vvn.
(18) sermon (DIV1)
415
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— Then, hereafter, our Bodies shall be Spiritualized. 1 Cor. 15. 44. Nay, Tho' it be sown a Natural Body;
— Then, hereafter, our Bodies shall be Spiritualized. 1 Cor. 15. 44. Nay, Though it be sown a Natural Body;
— av, av, po12 n2 vmb vbi vvn. vvn np1 crd crd uh-x, cs pn31 vbb vvn dt j n1;
(18) sermon (DIV1)
415
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4316
it shall be raised a Spiritual Body: Which would pass for Nonsense in the Ears of a Philosopher:it shall be raised a Spiritual Body: Which would pass for Nonsense in the Ears of a Philosopher:
pn31 vmb vbi vvn dt j n1: r-crq vmd vvi p-acp n1 p-acp dt n2 pp-f dt n1:
(18) sermon (DIV1)
415
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4317
But, he speaks emphatically: A Body carried so much higher, and to so great a Degree of Perfection;
But, he speaks emphatically: A Body carried so much higher, and to so great a Degree of Perfection;
cc-acp, pns31 vvz av-j: dt n1 vvd av av-d jc, cc p-acp av j dt n1 pp-f n1;
(18) sermon (DIV1)
415
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4318
as much as a Spirit is a far more excellent Being than an Earthly Body. This that I now speak we cannot now fully understand;
as much as a Spirit is a Far more excellent Being than an Earthly Body. This that I now speak we cannot now Fully understand;
c-acp d c-acp dt n1 vbz dt av-j av-dc j vbg av dt j n1. d cst pns11 av vvb pns12 vmbx av av-j vvb;
(18) sermon (DIV1)
415
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because it is a State in Reversion. For, we must know, that States are not known by Notion and Description; but by Sense and Feeling; and by being in the * very State * it self. Beasts have no Notion of the State of Men: Neither have we any certain Notion of the State of Angels; because neither they, nor we are in that State.
Because it is a State in Reversion. For, we must know, that States Are not known by Notion and Description; but by Sense and Feeling; and by being in the * very State * it self. Beasts have no Notion of the State of Men: Neither have we any certain Notion of the State of Angels; Because neither they, nor we Are in that State.
c-acp pn31 vbz dt n1 p-acp n1. p-acp, pns12 vmb vvi, cst n2 vbr xx vvn p-acp n1 cc n1; p-acp p-acp n1 cc vvg; cc p-acp vbg p-acp dt * av n1 * pn31 n1. n2 vhb dx n1 pp-f dt n1 pp-f n2: av-d vhb pns12 d j n1 pp-f dt n1 pp-f n2; c-acp dx pns32, ccx po12 vbr p-acp d n1.
(18) sermon (DIV1)
415
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And, as we do not know it, because we feel it not;
And, as we do not know it, Because we feel it not;
np1, c-acp pns12 vdb xx vvi pn31, c-acp pns12 vvb pn31 xx;
(18) sermon (DIV1)
415
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so can we do nothing towards this happy Change of the Body, otherwise than by the several Vertues, and Graces, in these Bodies (to wit, in the Exercise of Sobriety, Chastity, Temperance, together with the moderate Use of the Conveniences,
so can we do nothing towards this happy Change of the Body, otherwise than by the several Virtues, and Graces, in these Bodies (to wit, in the Exercise of Sobriety, Chastity, Temperance, together with the moderate Use of the Conveniences,
av vmb pns12 vdi pix p-acp d j n1 pp-f dt n1, av cs p-acp dt j n2, cc n2, p-acp d n2 (p-acp n1, p-acp dt n1 pp-f n1, n1, n1, av p-acp dt j n1 pp-f dt n2,
(18) sermon (DIV1)
415
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and Accommodations of Nature) by which we may fit, and prepare them, for the State of Glory.
and Accommodations of Nature) by which we may fit, and prepare them, for the State of Glory.
cc n2 pp-f n1) p-acp r-crq pns12 vmb vvi, cc vvi pno32, c-acp dt n1 pp-f n1.
(18) sermon (DIV1)
415
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But our main Work in this State, is about the inward Man; to wit, that That be so conformable to the Law of God, that it be brought to take Delight in it, and to harmonize with it.
But our main Work in this State, is about the inward Man; to wit, that That be so conformable to the Law of God, that it be brought to take Delight in it, and to harmonise with it.
p-acp po12 j n1 p-acp d n1, vbz p-acp dt j n1; p-acp n1, cst cst vbb av j p-acp dt n1 pp-f np1, cst pn31 vbb vvn pc-acp vvi n1 p-acp pn31, cc pc-acp vvi p-acp pn31.
(18) sermon (DIV1)
416
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We must take Care that we do not make our highest Faculties to cater for the Flesh.
We must take Care that we do not make our highest Faculties to cater for the Flesh.
pns12 vmb vvi n1 cst pns12 vdb xx vvi po12 js n2 p-acp n1 p-acp dt n1.
(18) sermon (DIV1)
416
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The inferior Faculties are capable of this Employment, and good enough for it. The inferior Faculties Are capable of this Employment, and good enough for it.
dt j-jn n2 vbr j pp-f d n1, cc j av-d p-acp pn31.
(18) sermon (DIV1)
416
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Our great Care must be, to subdue all inordinate Passions and boisterous Lusts, which are said to fight against the Soul. That gallant Resolution which was taken up by the Apostle, must be taken up by us:
Our great Care must be, to subdue all inordinate Passion and boisterous Lustiest, which Are said to fight against the Soul. That gallant Resolution which was taken up by the Apostle, must be taken up by us:
po12 j n1 vmb vbi, pc-acp vvi d j n2 cc j n2, r-crq vbr vvn pc-acp vvi p-acp dt n1 d j-jn n1 r-crq vbds vvn a-acp p-acp dt n1, vmb vbi vvn a-acp p-acp pno12:
(18) sermon (DIV1)
416
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I will not, saith he, that any of these Things have Authority over me: But I will have my Mind free from, and above all these Things. I will not, Says he, that any of these Things have authority over me: But I will have my Mind free from, and above all these Things.
pns11 vmb xx, vvz pns31, cst d pp-f d n2 vhb n1 p-acp pno11: cc-acp pns11 vmb vhi po11 n1 j p-acp, cc p-acp d d n2.
(18) sermon (DIV1)
416
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Let us take Care that all inordinate Appetites and Excesses be restrained;
Let us take Care that all inordinate Appetites and Excesses be restrained;
vvb pno12 vvi n1 cst d j n2 cc n2 vbb vvn;
(18) sermon (DIV1)
416
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such as that was in her, who said, Give me Children, or else I die, For, WILL without Reason, is a blind Man's Motion:
such as that was in her, who said, Give me Children, or Else I die, For, WILL without Reason, is a blind Man's Motion:
d c-acp d vbds p-acp pno31, r-crq vvd, vvb pno11 n2, cc av pns11 vvb, p-acp, vmb p-acp n1, vbz dt j ng1 n1:
(18) sermon (DIV1)
416
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And WILL against Reason, is a mad Man's Motion.
And WILL against Reason, is a mad Man's Motion.
cc vmb p-acp n1, vbz dt j ng1 n1.
(18) sermon (DIV1)
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— I add, that our Care must be, that we be not only Bodily-wise. BODY indeed is a heavy Weight: But, let us bear up,
— I add, that our Care must be, that we be not only Bodily-wise. BODY indeed is a heavy Weight: But, let us bear up,
— pns11 vvb, cst po12 n1 vmb vbi, cst pns12 vbb xx j j. n1 av vbz dt j n1: p-acp, vvb pno12 vvi a-acp,
(18) sermon (DIV1)
416
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as well as we can, against it. 'Tis true, that God hath linked our Souls and Bodies together:
as well as we can, against it. It's true, that God hath linked our Souls and Bodies together:
c-acp av c-acp pns12 vmb, p-acp pn31. pn31|vbz j, cst np1 vhz vvn po12 n2 cc n2 av:
(18) sermon (DIV1)
416
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But it was always intended that the governing Part should be THE MIND.
But it was always intended that the governing Part should be THE MIND.
cc-acp pn31 vbds av vvn cst dt n-vvg n1 vmd vbi dt n1.
(18) sermon (DIV1)
416
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And, a Man, by Wisdom, and Vertue, may overcome Bodily-Temper, and Inclination. We have had those that have said;
And, a Man, by Wisdom, and Virtue, may overcome Bodily-Temper, and Inclination. We have had those that have said;
np1, dt n1, p-acp n1, cc n1, vmb vvi j, cc n1. pns12 vhb vhn d d vhb vvn;
(18) sermon (DIV1)
416
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By my Bodily-Temper and Constitution, I am so and so; such are my Difficulties and Temptations: By my Bodily-Temper and Constitution, I am so and so; such Are my Difficulties and Temptations:
p-acp po11 j cc n1, pns11 vbm av cc av; d vbr po11 n2 cc n2:
(18) sermon (DIV1)
416
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Yet, through the Power of my Mind, all these Things are subject to my Reason. This is the Creator's Law;Yet, through the Power of my Mind, all these Things Are Subject to my Reason. This is the Creator's Law;
av, p-acp dt n1 pp-f po11 n1, d d n2 vbr j-jn p-acp po11 n1. d vbz dt ng1 n1;
(18) sermon (DIV1)
416
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that all Things in Man should be subject to the Government of REASON (which is God's Deputy: ) And this is our Tryal, in this State;
that all Things in Man should be Subject to the Government of REASON (which is God's Deputy:) And this is our Trial, in this State;
cst d n2 p-acp n1 vmd vbi j-jn p-acp dt n1 pp-f n1 (r-crq vbz npg1 n1:) cc d vbz po12 n1, p-acp d n1;
(18) sermon (DIV1)
416
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whether by the Weight of Body, we will suffer our selves to be depress'd, and to sink downward by minding Earthly Things;whither by the Weight of Body, we will suffer our selves to be depressed, and to sink downward by minding Earthly Things;
cs p-acp dt n1 pp-f n1, pns12 vmb vvi po12 n2 pc-acp vbi vvn, cc pc-acp vvi av-j p-acp vvg j n2;
(18) sermon (DIV1)
416
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and so take our Portion here; and fall short of God;
and so take our Portion Here; and fallen short of God;
cc av vvb po12 n1 av; cc vvb j pp-f np1;
(18) sermon (DIV1)
416
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or, whether by the Reason of our Minds, we will mount upwards, mind Heavenly Things, converse with God by Heavenly Meditation,
or, whither by the Reason of our Minds, we will mount upward, mind Heavenly Things, converse with God by Heavenly Meditation,
cc, cs p-acp dt n1 pp-f po12 n2, pns12 vmb vvi av-j, n1 j n2, vvb p-acp np1 p-acp j n1,
(18) sermon (DIV1)
416
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and make choice of the Things that are most excellent: Whereby we shall naturalize our selves to the Employment of Eternity. For, this we observe;
and make choice of the Things that Are most excellent: Whereby we shall naturalize our selves to the Employment of Eternity. For, this we observe;
cc vvi n1 pp-f dt n2 cst vbr av-ds j: c-crq pns12 vmb vvi po12 n2 p-acp dt n1 pp-f n1. p-acp, d pns12 vvb;
(18) sermon (DIV1)
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that we readily and easily do those Things that we have been long accustomed unto. Use makes Men ready, apt, and prompt.
that we readily and Easily do those Things that we have been long accustomed unto. Use makes Men ready, apt, and prompt.
cst pns12 av-j cc av-j vdb d n2 cst pns12 vhb vbn av-j vvn p-acp. vvb vvz n2 j, j, cc vvi.
(18) sermon (DIV1)
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So that it is no difficult Matter for Men to foresee what they shall approve hereafter, by what they savour, relish,
So that it is no difficult Matter for Men to foresee what they shall approve hereafter, by what they savour, relish,
av cst pn31 vbz dx j n1 p-acp n2 pc-acp vvi r-crq pns32 vmb vvi av, p-acp r-crq pns32 vvb, vvb,
(18) sermon (DIV1)
416
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and delight in, now: By what they take Pleasure and Satisfaction in, at present. For, it will be, there, more of the same. Therefore, our Business in time, is to get the Victory over those unreasonable Passions which annoy us;
and delight in, now: By what they take Pleasure and Satisfaction in, At present. For, it will be, there, more of the same. Therefore, our Business in time, is to get the Victory over those unreasonable Passion which annoy us;
cc vvi p-acp, av: p-acp r-crq pns32 vvb n1 cc n1 p-acp, p-acp j. p-acp, pn31 vmb vbi, a-acp, av-dc pp-f dt d. av, po12 n1 p-acp n1, vbz pc-acp vvi dt n1 p-acp d j n2 r-crq vvi pno12;
(18) sermon (DIV1)
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that so we may readily ascend into the State of Intelectual Beings.
that so we may readily ascend into the State of Intellectual Beings.
cst av pns12 vmb av-j vvi p-acp dt n1 pp-f j n2.
(18) sermon (DIV1)
416
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* Our Business, here, is to qualifie our Souls, by Holiness, and Vertue, for the Happiness of Heaven;
* Our Business, Here, is to qualify our Souls, by Holiness, and Virtue, for the Happiness of Heaven;
* po12 n1, av, vbz pc-acp vvi po12 n2, p-acp n1, cc n1, p-acp dt n1 pp-f n1;
(18) sermon (DIV1)
416
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and to separate our Minds from the Dregs of Matter, and Bodily-Sense: Which will not be, till the Mind get the Victory,
and to separate our Minds from the Dregs of Matter, and Bodily-Sense: Which will not be, till the Mind get the Victory,
cc pc-acp vvi po12 n2 p-acp dt n2 pp-f n1, cc n1: r-crq vmb xx vbi, c-acp dt n1 vvb dt n1,
(18) sermon (DIV1)
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and the Soul become God-like; and, in some Measure, partake of the Divine Nature. — But, here, I might lose my self;
and the Soul become Godlike; and, in Some Measure, partake of the Divine Nature. — But, Here, I might loose my self;
cc dt n1 vvb j; cc, p-acp d n1, vvb pp-f dt j-jn n1. — cc-acp, av, pns11 vmd vvi po11 n1;
(18) sermon (DIV1)
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and yet can speak but little of the Happiness of that State. Let it be our Care, at present;
and yet can speak but little of the Happiness of that State. Let it be our Care, At present;
cc av vmb vvi p-acp j pp-f dt n1 pp-f cst n1. vvb pn31 vbi po12 n1, p-acp j;
(18) sermon (DIV1)
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to cleanse our selves from all Pollutions of Flesh, and Spirit. For, can we be so blind as to think that a contrary Way will bring us to our intended End?
to cleanse our selves from all Pollutions of Flesh, and Spirit. For, can we be so blind as to think that a contrary Way will bring us to our intended End?
pc-acp vvi po12 n2 p-acp d n2 pp-f n1, cc n1. p-acp, vmb pns12 vbi av j c-acp pc-acp vvi cst dt j-jn n1 vmb vvi pno12 p-acp po12 j-vvn vvb?
(18) sermon (DIV1)
416
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4351
We do observe that Things are in Men, according to their Temper. What is Food, tho' never so wholesome;
We do observe that Things Are in Men, according to their Temper. What is Food, though never so wholesome;
pns12 vdb vvi d n2 vbr p-acp n2, vvg p-acp po32 vvi. q-crq vbz n1, pns21 av-x av j;
(18) sermon (DIV1)
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if a Person be sick? Or Musick, to those that are Melancholy? What is Exercise, or Recreation, to Men that are weak and feeble? What are the Things of the World to him that hath no Power to enjoy them? So it is, in this Case.
if a Person be sick? Or Music, to those that Are Melancholy? What is Exercise, or Recreation, to Men that Are weak and feeble? What Are the Things of the World to him that hath no Power to enjoy them? So it is, in this Case.
cs dt n1 vbi j? cc n1, p-acp d cst vbr j-jn? q-crq vbz n1, cc n1, p-acp n2 cst vbr j cc j? q-crq vbr dt n2 pp-f dt n1 p-acp pno31 cst vhz dx n1 pc-acp vvi pno32? av pn31 vbz, p-acp d n1.
(18) sermon (DIV1)
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They that take no delight in the Exercise of Vertue, in this State;
They that take no delight in the Exercise of Virtue, in this State;
pns32 cst vvb dx n1 p-acp dt n1 pp-f n1, p-acp d n1;
(18) sermon (DIV1)
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if, after this Life, God should remove them into Local Heaven, they would take little Satisfaction in the Place;
if, After this Life, God should remove them into Local Heaven, they would take little Satisfaction in the Place;
cs, p-acp d n1, np1 vmd vvi pno32 p-acp j n1, pns32 vmd vvi j n1 p-acp dt n1;
(18) sermon (DIV1)
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because of an unsuitable Frame of Spirit.
Because of an unsuitable Frame of Spirit.
c-acp pp-f dt j n1 pp-f n1.
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For, Men must be suitable to the Object in the Enjoyment of which they receive Satisfaction.
For, Men must be suitable to the Object in the Enjoyment of which they receive Satisfaction.
p-acp, n2 vmb vbi j p-acp dt n1 p-acp dt n1 pp-f r-crq pns32 vvb n1.
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Therefore, suppose (tho' it is impossible) that a Man * being unregenerate; and not renew'd in his Spirit, nor refined in his Temper;
Therefore, suppose (though it is impossible) that a Man * being unregenerate; and not renewed in his Spirit, nor refined in his Temper;
av, vvb (cs pn31 vbz j) cst dt n1 * vbg j; cc xx vvn p-acp po31 n1, ccx vvn p-acp po31 vvi;
(18) sermon (DIV1)
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that God, by Power, should remove such a Man into Heaven;
that God, by Power, should remove such a Man into Heaven;
cst np1, p-acp n1, vmd vvi d dt n1 p-acp n1;
(18) sermon (DIV1)
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when he came thither he would not be satisfied either in the Persons, or in the Employment of that Place: Because all these would be contrary unto him.
when he Come thither he would not be satisfied either in the Persons, or in the Employment of that Place: Because all these would be contrary unto him.
c-crq pns31 vvd av pns31 vmd xx vbi vvn av-d p-acp dt n2, cc p-acp dt n1 pp-f cst n1: c-acp d d vmd vbi j-jn p-acp pno31.
(18) sermon (DIV1)
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Tho' when we speak of Heaven, we understand rather a State, than a Place: A Frame and Temper Within; rather than any thing Without. Therefore, it is absolutely necessary that we should by Goodness here, qualifie and prepare our selves for Happiness hereafter. For, there is no Happiness in the Meeting of Things that are Unlike.
Though when we speak of Heaven, we understand rather a State, than a Place: A Frame and Temper Within; rather than any thing Without. Therefore, it is absolutely necessary that we should by goodness Here, qualify and prepare our selves for Happiness hereafter. For, there is no Happiness in the Meeting of Things that Are Unlike.
c-acp c-crq pns12 vvb pp-f n1, pns12 vvb av dt n1, cs dt n1: dt n1 cc vvi p-acp; av-c cs d n1 p-acp. av, pn31 vbz av-j j cst pns12 vmd p-acp n1 av, vvi cc vvi po12 n2 p-acp n1 av. p-acp, pc-acp vbz dx n1 p-acp dt n1 pp-f n2 cst vbr j.
(18) sermon (DIV1)
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Thus, now, I have given you an Account of the State of Religion, and its Operation upon the Body, and the Mind; in this State and the other. And this is enough to recommend Religion,
Thus, now, I have given you an Account of the State of Religion, and its Operation upon the Body, and the Mind; in this State and the other. And this is enough to recommend Religion,
av, av, pns11 vhb vvn pn22 dt vvb pp-f dt n1 pp-f n1, cc po31 n1 p-acp dt n1, cc dt n1; p-acp d n1 cc dt n-jn. cc d vbz av-d pc-acp vvi n1,
(18) sermon (DIV1)
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and to make us to look upon it, not as an Arbitrary Exaction; but as a Thing highly pleasurable, and most desirable;
and to make us to look upon it, not as an Arbitrary Exaction; but as a Thing highly pleasurable, and most desirable;
cc pc-acp vvi pno12 pc-acp vvi p-acp pn31, xx p-acp dt j-jn n1; p-acp p-acp dt n1 av-j j, cc av-ds j;
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4363
as that which is effectual to purifie our Natures, and to raise our Minds; as that which is the Health, and Strength, and good Temper of our Minds:
as that which is effectual to purify our Nature's, and to raise our Minds; as that which is the Health, and Strength, and good Temper of our Minds:
c-acp d r-crq vbz j pc-acp vvi po12 n2, cc pc-acp vvi po12 n2; c-acp d r-crq vbz dt n1, cc n1, cc j vvi pp-f po12 n2:
(18) sermon (DIV1)
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For, as a Man knows that he is in Health, when the Offices of Nature are well performed and discharged;
For, as a Man knows that he is in Health, when the Offices of Nature Are well performed and discharged;
c-acp, c-acp dt n1 vvz cst pns31 vbz p-acp n1, c-crq dt n2 pp-f n1 vbr av vvn cc vvn;
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* So, is he sure of his Mind's Health and Strength, when all the several Offices and Duties of Life are easily and well perform'd.
* So, is he sure of his Mind's Health and Strength, when all the several Offices and Duties of Life Are Easily and well performed.
* av, vbz pns31 j pp-f po31 ng1 n1 cc n1, c-crq d dt j n2 cc n2 pp-f n1 vbr av-j cc av vvn.
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They are very little acquainted with Religion, that look upon it as a Burthen; as that which puts too great a Restraint upon Human Nature, and upon Liberty. And,
They Are very little acquainted with Religion, that look upon it as a Burden; as that which puts too great a Restraint upon Human Nature, and upon Liberty. And,
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therefore, the Poet wrote his Book, to release the Minds of Men from the Obligation of Religion.
Therefore, the Poet wrote his Book, to release the Minds of Men from the Obligation of Religion.
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I confefs, he might well do so, * as to that which he call'd Religion: For, that was to release the Minds of Men from those UNNATURAL Obligations their Religion laid upon them.
I confefs, he might well do so, * as to that which he called Religion: For, that was to release the Minds of Men from those UNNATURAL Obligations their Religion laid upon them.
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But, no such Thing can be said of that Religion which we profess.
But, no such Thing can be said of that Religion which we profess.
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For, the Work of our Religion is to teach Men to avoid Evil, and to do Good.
For, the Work of our Religion is to teach Men to avoid Evil, and to do Good.
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And this doth no more confine Mens Liberty, than for Men to confine themselves within the Measures of Sobriety, and Temperance;
And this does not more confine Men's Liberty, than for Men to confine themselves within the Measures of Sobriety, and Temperance;
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and to avoid those Things which would do them Hurt, and Prejudice.
and to avoid those Things which would do them Hurt, and Prejudice.
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No Man thinks he is under Restraint, if he be confin'd to eat and drink only those Things that will do him Good.
No Man thinks he is under Restraint, if he be confined to eat and drink only those Things that will do him Good.
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For, if this were Liberty and Perfection to do one thing as well as another; Evil, as well as Good, without Difference or Distinction; then, let me ask you;
For, if this were Liberty and Perfection to do one thing as well as Another; Evil, as well as Good, without Difference or Distinction; then, let me ask you;
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Where is GOD's Liberty? From hence it would follow, that of all the World, God is most tied and bound;Where is GOD's Liberty? From hence it would follow, that of all the World, God is most tied and bound;
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that HE (in whom there is Fulness of Liberty, having all Power ) is most limited. For, God saith of himself, that he cannot do Evil;
that HE (in whom there is Fullness of Liberty, having all Power) is most limited. For, God Says of himself, that he cannot do Evil;
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that he doth banish it from his Throne, and that he is of purer Eyes than to behold Iniquity.
that he does banish it from his Throne, and that he is of Purer Eyes than to behold Iniquity.
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I conclude, therefore, 'tis not Power, but Weakness; not Perfection, but Deformity, for any one to be able to do otherwise than what is right and fit to be done.
I conclude, Therefore, it's not Power, but Weakness; not Perfection, but Deformity, for any one to be able to do otherwise than what is right and fit to be done.
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For, this cannot be said of God himself. For, all the Ways of God are Ways of Goodness, Righteousness, and Truth.
For, this cannot be said of God himself. For, all the Ways of God Are Ways of goodness, Righteousness, and Truth.
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Now, the better to inforce what hath been said about Religion;
Now, the better to enforce what hath been said about Religion;
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I will balance the two opposite States; that which is founded in Religion, and that which is founded in Evil and Sin: That by comparing both together, you may understand the one and the other.
I will balance the two opposite States; that which is founded in Religion, and that which is founded in Evil and since: That by comparing both together, you may understand the one and the other.
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For, Contraries are t•• best Comments one upon another. And to this purpose, I will take into Consideration these Particulars.
For, Contraries Are t•• best Comments one upon Another. And to this purpose, I will take into Consideration these Particulars.
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First, It doth not deserve the honourable Title of RELIGION, or to be taken for the Effect of Respect to God, or Conscience to Right, which doth not refine Mens Spirits, rectifie their Apprehensions, and regulate their Actions.First, It does not deserve the honourable Title of RELIGION, or to be taken for the Effect of Respect to God, or Conscience to Right, which does not refine Men's Spirits, rectify their Apprehensions, and regulate their Actions.
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Even Nature's Sense, as depraved as it is, doth startle at any vile Practice.
Even Nature's Sense, as depraved as it is, does startle At any vile Practice.
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For, nothing is more true, than that all Evil is against the NATURE of Man, till it is marr'd and spoil'd by consenting to Iniquity.
For, nothing is more true, than that all Evil is against the NATURE of Man, till it is marred and spoiled by consenting to Iniquity.
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For witness hereof, take Hazael as an Instance: Who startled at the Mention of those Sins which the Prophet told him of:
For witness hereof, take hazael as an Instance: Who startled At the Mention of those Sins which the Prophet told him of:
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Insomuch that he saith, Is thy Servant a Dog, that he should do such Things? For, Impudency, Immodesty, Insomuch that he Says, Is thy Servant a Dog, that he should do such Things? For, Impudence, Immodesty,
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and Cruelty, are not primarily in the Nature of Man;
and Cruelty, Are not primarily in the Nature of Man;
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but they are contracted by base Use, Custom, and Practice. Of Wickedness there is no Account to be given;
but they Are contracted by base Use, Custom, and Practice. Of Wickedness there is no Account to be given;
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either of its Self, or of the Degree of it: For, it is contrary to Reason.
either of its Self, or of the Degree of it: For, it is contrary to Reason.
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And when the Rule of Right is once broken and violated, no Man knows where a Person will stay.
And when the Rule of Right is once broken and violated, no Man knows where a Person will stay.
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Let us consider the open Declarations that are from God agai••• Wickedness, both by Denunciation, and Execution.
Let us Consider the open Declarations that Are from God agai••• Wickedness, both by Denunciation, and Execution.
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'Tis true, God oftentimes hath long Patience with a wicked World: But it is in order to their Repentance.
It's true, God oftentimes hath long Patience with a wicked World: But it is in order to their Repentance.
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Tho' Men are very apt to mis-understand this Compassion of God towards Sinners.
Though Men Are very apt to misunderstand this Compassion of God towards Sinners.
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For it is observed, Ecclesiastes 8. 11. That because Sentence against an evil Work is not speedily executed,
For it is observed, Ecclesiastes 8. 11. That Because Sentence against an evil Work is not speedily executed,
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therefore the Hearts of the Sons of Men are set to do Mischief. Therefore the Hearts of the Sons of Men Are Set to do Mischief.
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But yet, there is a present Recompence of Evil. For, all Inordinacy of Mind, carries with it, its own Punishment. All Wickedness carries with it Uneasiness of Spirit and Dissatisfaction.
But yet, there is a present Recompense of Evil. For, all Inordinacy of Mind, carries with it, its own Punishment. All Wickedness carries with it Uneasiness of Spirit and Dissatisfaction.
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Another Thing that I would offer to your Consideration, is, the malign Nature of Evil, and the dismal Consequenence thereof.
another Thing that I would offer to your Consideration, is, the malign Nature of Evil, and the dismal Consequenence thereof.
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For, it is that which poysons the Nature of Man; and turns Angels into Devils. MAN, which by Nature, is a loving, mild, and gentle Creature;
For, it is that which poisons the Nature of Man; and turns Angels into Devils. MAN, which by Nature, is a loving, mild, and gentle Creature;
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it makes fierce, and cruel. The WORLD, which by the Appointment of God, is a Place habitable, and fit to live in;
it makes fierce, and cruel. The WORLD, which by the Appointment of God, is a Place habitable, and fit to live in;
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it turns into a Wilderness of Tygers, and Savage Creatures: For, the Apostle saith, Whence come Wars and Fightings? Jam 4. 1. Come they not from your Lusts that war in your Numbers? If it were not for the Exorbitancy of Mens Spirits,
it turns into a Wilderness of Tigers, and Savage Creatures: For, the Apostle Says, Whence come Wars and Fightings? Jam 4. 1. Come they not from your Lustiest that war in your Numbers? If it were not for the Exorbitancy of Men's Spirits,
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and Wickedness of Mens Hearts, and Lives, it would be the better for every Man, by how many the more Men there were in * the World: Whereas, now, many Men are formidable:
and Wickedness of Men's Hearts, and Lives, it would be the better for every Man, by how many the more Men there were in * the World: Whereas, now, many Men Are formidable:
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And, a Man runs a Hazard, to run into Company.
And, a Man runs a Hazard, to run into Company.
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* Another Consideration is the Unaccountableness of not revoking by Repentance, what a Man hath done amiss.
* another Consideration is the Unaccountableness of not revoking by Repentance, what a Man hath done amiss.
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For, this Second Evil, is greater than the First. For, not to repent; is to justifie the Evil that hath been done; and, to stand to it.
For, this Second Evil, is greater than the First. For, not to Repent; is to justify the Evil that hath been done; and, to stand to it.
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For the first Evil, something may be alledged; to wit, Ignorance, Inadvertency, Temptation, and the like:
For the First Evil, something may be alleged; to wit, Ignorance, Inadvertency, Temptation, and the like:
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But, where Men continue in Evil; and do not revoke it by Repentance; this tends to settle them in a wicked Mind.
But, where Men continue in Evil; and do not revoke it by Repentance; this tends to settle them in a wicked Mind.
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— It is our contracting Guilt, and giving God an Offence, by our Carelessness, and consenting to Iniquity;
— It is our contracting Gilded, and giving God an Offence, by our Carelessness, and consenting to Iniquity;
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that is the Cause of all that Trouble and Perplexity that befals us.
that is the Cause of all that Trouble and Perplexity that befalls us.
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There is no Foundation of internal Peace, but in a Conscience void of Offence both towards God,
There is no Foundation of internal Peace, but in a Conscience void of Offence both towards God,
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and Man. He that carries Guilt in his Breast; hath Tophet burning within him.and Man. He that carries Gilded in his Breast; hath Tophet burning within him.
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The Conscience not eased by Repentance, but under Guilt, hath Horrour and Confusion; which is a Hell, on this side Hell: I had almost said, the worst of Hell its self.
The Conscience not eased by Repentance, but under Gilded, hath Horror and Confusion; which is a Hell, on this side Hell: I had almost said, the worst of Hell its self.
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For, if to this we add, the Sense of God's Offence; you have the Hell of Hell. There is no Pleasure or Satisfaction either in Life,
For, if to this we add, the Sense of God's Offence; you have the Hell of Hell. There is no Pleasure or Satisfaction either in Life,
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or at the Hour of Death, but in living according to the Dictates of right Reason. For, this is the Light of God, in Men: God's Viceroy, or Vicegerent:
or At the Hour of Death, but in living according to the Dictates of right Reason. For, this is the Light of God, in Men: God's Viceroy, or Vicegerent:
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And that which is Fundamental to Conscience. So that if we approve our selves therein; we shall not give God Offence, nor wound our own Spirits.
And that which is Fundamental to Conscience. So that if we approve our selves therein; we shall not give God Offence, nor wound our own Spirits.
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And, for this, I dare refer my self to any Man who hath not contracted Reprobacy of Mind;
And, for this, I Dare refer my self to any Man who hath not contracted Reprobacy of Mind;
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that these Things are so. But, for such Men;
that these Things Are so. But, for such Men;
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they can no more judge of the Reality of a State, than Men that are in a Fever, can relish Food. — This, in reality, may be defended against the whole World;
they can no more judge of the Reality of a State, than Men that Are in a Fever, can relish Food. — This, in reality, may be defended against the Whole World;
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that there is nothing Desirable, Lasting, or Satisfactory, but what is HONEST. that there is nothing Desirable, Lasting, or Satisfactory, but what is HONEST.
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Nothing that is Base or Vile, can be Pleasant. Good Men, who are under the Power of Reason and Religion; they are FREE Men, and Happy, in any Condition; whether sick, or well; at liberty, or shut up:
Nothing that is Base or Vile, can be Pleasant. Good Men, who Are under the Power of Reason and Religion; they Are FREE Men, and Happy, in any Condition; whither sick, or well; At liberty, or shut up:
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And, Bad Men, are SLAVES in the best Condition:
And, Bad Men, Are SLAVES in the best Condition:
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For, they are under the Tyranny of their Lusts, which are Tyrants, and Usurpers, that have no Authority, nor any Right to govern.
For, they Are under the Tyranny of their Lustiest, which Are Tyrants, and Usurpers, that have no authority, nor any Right to govern.
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The Desires of Nature are moderate: But, the Cravings of inordinate Appetites are neither to be resisted, nor satisfied.
The Desires of Nature Are moderate: But, the Cravings of inordinate Appetites Are neither to be resisted, nor satisfied.
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And, hence it comes to pass, that VERTUE is antecedent to Happiness;
And, hence it comes to pass, that VERTUE is antecedent to Happiness;
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and VICE to Misery. It is Vice and Wickedness that fills a Man with Uneasiness, Disorder, Doubtfulness, and Irresolution.
and VICE to Misery. It is Vice and Wickedness that fills a Man with Uneasiness, Disorder, Doubtfulness, and Irresolution.
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And these put a Man besides himself, and out of the true Use of Reason; which doth represent God to Man:
And these put a Man beside himself, and out of the true Use of Reason; which does represent God to Man:
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* So that he is * even a mad Man, that questions his Being;
* So that he is * even a mad Man, that questions his Being;
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or that dares to give God an Offence, by doing any Thing that is Evil. For, we account that these Two go together;
or that dares to give God an Offence, by doing any Thing that is Evil. For, we account that these Two go together;
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To know GOD, and the Difference between Good, and Evil; Right, and Wrong. To know GOD, and the Difference between Good, and Evil; Right, and Wrong.
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And they that have apostatized from Matters of Revelation, yet have acknowledged, that there is belonging to the Nature of Man,
And they that have apostatized from Matters of Revelation, yet have acknowledged, that there is belonging to the Nature of Man,
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an Inclination to, and a Perswasion of a Divine Being. For, most certain it is, that the Mind of Man,
an Inclination to, and a Persuasion of a Divine Being. For, most certain it is, that the Mind of Man,
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as to God, holds the same Sufficiency, and Proportion, that the EYE of Man holds to Light; which if a Man do but open, he cannot but see.
as to God, holds the same Sufficiency, and Proportion, that the EYE of Man holds to Light; which if a Man do but open, he cannot but see.
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So, if a Man do but use Reason; he must see, and acknowledge God. The wise Man tells us, That the Spirit of a Man is the Candle of the Lord.
So, if a Man do but use Reason; he must see, and acknowledge God. The wise Man tells us, That the Spirit of a Man is the Candle of the Lord.
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A Candle lighted by God, and serving to this Purpose; to discern and discover God. And, truly, were it not thus;
A Candle lighted by God, and serving to this Purpose; to discern and discover God. And, truly, were it not thus;
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wherein would consist the Excellency of Human Nature, above the Inferiour Nature? What a contemptible Creature were Man, if he could not lift up himself above these Worldy Things? * Were it not thus, Life it self were not greatly valuable.
wherein would consist the Excellency of Human Nature, above the Inferior Nature? What a contemptible Creature were Man, if he could not lift up himself above these Worldy Things? * Were it not thus, Life it self were not greatly valuable.
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Take from Man this Power, and Capacity; and there is nothing in the World for which a Man would suffer Pain, or Cold; or break his Sleep.
Take from Man this Power, and Capacity; and there is nothing in the World for which a Man would suffer Pain, or Cold; or break his Sleep.
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For, What is there, in Worldly Drudgery? We, often, have little more than our Labour for our Travel.
For, What is there, in Worldly Drudgery? We, often, have little more than our Labour for our Travel.
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— Now, this is my Argument.
— Now, this is my Argument.
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If Nature carry in it, Sense of Deity; and, if to the Nature of Man belong true Notions of the several Perfections that are in God (I mean his Moral Perfections: As Truth, Goodness, Purity, Holiness, and the like;) and that those who have had no Revelation from God, have arrived to a full Satisfaction of the Existence of Deity, and have had Sense of Good and Evil, Right and Wrong;
If Nature carry in it, Sense of Deity; and, if to the Nature of Man belong true Notions of the several Perfections that Are in God (I mean his Moral Perfections: As Truth, goodness, Purity, Holiness, and the like;) and that those who have had no Revelation from God, have arrived to a full Satisfaction of the Existence of Deity, and have had Sense of Good and Evil, Right and Wrong;
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* then, they who fall short of these Measures, fall under Force, and Violence; and lay * within themselves the Foundation of Uncertainty, and Distraction:
* then, they who fallen short of these Measures, fallen under Force, and Violence; and lay * within themselves the Foundation of Uncertainty, and Distraction:
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Because they have a Principle within themselves, that doth reprove and challenge, countermand and controul. For, it is a great Matter for a Man to approve himself to himself;
Because they have a Principle within themselves, that does reprove and challenge, countermand and control. For, it is a great Matter for a Man to approve himself to himself;
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and to satisfie the Reason of his own Mind.
and to satisfy the Reason of his own Mind.
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How true is that of the Prophet? (which, also, is verified by Reason ) there is no Peace, * saith he, to the Wicked: But, they are like the troubled Sea, that cannot rest.
How true is that of the Prophet? (which, also, is verified by Reason) there is no Peace, * Says he, to the Wicked: But, they Are like the troubled Sea, that cannot rest.
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Nothing is more true, than * that if a Man be Guilty, and vary from the Rule of Right, and depart from Reason; he wrongs himself, goes against his Principle, Nothing is more true, than * that if a Man be Guilty, and vary from the Rule of Right, and depart from Reason; he wrongs himself, Goes against his Principle,
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and the Law of his Nature; and shakes off his Governour: Therefore cannot have Peace, or Satisfaction.
and the Law of his Nature; and shakes off his Governor: Therefore cannot have Peace, or Satisfaction.
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For, these Things are in Conjunction, and cannot be separated, viz. Innocency, and Peace: And, on the contrary, these go together, Guiltiness, and Perplexity of Thoughts. And these Things are not as Men will;
For, these Things Are in Conjunction, and cannot be separated, viz. Innocency, and Peace: And, on the contrary, these go together, Guiltiness, and Perplexity of Thoughts. And these Things Are not as Men will;
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or as they order, and chuse; but, they are conjoyn'd in the Nature of Things themselves. And these Things being so;
or as they order, and choose; but, they Are conjoined in the Nature of Things themselves. And these Things being so;
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RELIGION recommends it self, from its Usefulness; and is not to be look'd upon, as an Imposition, or a Burthen laid upon the Nature of Man:
RELIGION recommends it self, from its Usefulness; and is not to be looked upon, as an Imposition, or a Burden laid upon the Nature of Man:
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But, ought to be a Matter of our Delight and Choice. But, then, the last Consideration is this:
But, ought to be a Matter of our Delight and Choice. But, then, the last Consideration is this:
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That the Perfection and Happiness of Humane Nature consists in the right Use of our Rational Faculties,
That the Perfection and Happiness of Humane Nature consists in the right Use of our Rational Faculties,
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and in the Vigour and Intense Exercise of them, about their proper and proportionable Object. And, what Object can be more proportionable than GOD himself, the Original of our Being? Him from whom it did flow? Who is the Pattern of all Excellency and Goodness? If,
and in the Vigour and Intense Exercise of them, about their proper and proportionable Object. And, what Object can be more proportionable than GOD himself, the Original of our Being? Him from whom it did flow? Who is the Pattern of all Excellency and goodness? If,
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therefore, we find not Rest, and greater Satisfaction in HIM, than in all Worldly Pleasure, and Delight;
Therefore, we find not Rest, and greater Satisfaction in HIM, than in all Worldly Pleasure, and Delight;
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it is, because we have not exerted our highest and noblest Faculties in that Vigour which we ought, and should dave done;
it is, Because we have not exerted our highest and Noblest Faculties in that Vigour which we ought, and should Dave done;
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or as we have done our Sensual Appetites: But have suffered our noble Faculties to be interrupted by Bodily Indisposition, or Worldly Pleasure:
or as we have done our Sensual Appetites: But have suffered our noble Faculties to be interrupted by Bodily Indisposition, or Worldly Pleasure:
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Whence, they become untoward to Things Spiritual: Whereas, if * these Faculties had been inured, as they should have been;
Whence, they become untoward to Things Spiritual: Whereas, if * these Faculties had been inured, as they should have been;
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we should have found, more and more, that Heavenly Acts were become suitable, con-natural, and easie.
we should have found, more and more, that Heavenly Acts were become suitable, connatural, and easy.
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Just as in Persons that live a Contemplative Life, and delight in Reading and Meditation;
Just as in Persons that live a Contemplative Life, and delight in Reading and Meditation;
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to these Men it is Ten thousand times more Satisfaction, to be alone, or, in Company that will improve their Understanding;
to these Men it is Ten thousand times more Satisfaction, to be alone, or, in Company that will improve their Understanding;
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than in any other Business whatsoever.
than in any other Business whatsoever.
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And, of such Men it may be said, that they are never less alone, than when alone. This is the great Priviledge of Men that lead Contemplative Lives; that they never want Employment:
And, of such Men it may be said, that they Are never less alone, than when alone. This is the great Privilege of Men that led Contemplative Lives; that they never want Employment:
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When other Men that sink down into Sensuality, or that violate the Peace of their own Minds,
When other Men that sink down into Sensuality, or that violate the Peace of their own Minds,
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and Consciences, are fain to seek the worst of Company; that they may drive away their Time.
and Consciences, Are fain to seek the worst of Company; that they may drive away their Time.
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But, if we did exert our Minds and Understandings about God, and Heavenly Things; our Souls would be so habituated, that upon all Occasions they would, with great Delight and Freedom, without any Aversation,
But, if we did exert our Minds and Understandings about God, and Heavenly Things; our Souls would be so habituated, that upon all Occasions they would, with great Delight and Freedom, without any Aversation,
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or Backwardness, exercise themselves in Heavenly Medication. For, Heavenly Things are the greatest Truths and Realities in the World:
or Backwardness, exercise themselves in Heavenly Medication. For, Heavenly Things Are the greatest Truths and Realities in the World:
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And our Life, is in them. Whereas, they that are drown'd in Sensual Pleasures are dead, whilst they live. — This I account:
And our Life, is in them. Whereas, they that Are drowned in Sensual Pleasures Are dead, while they live. — This I account:
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That, in Morality, we are as sure as in Mathematicks. — GOD, in infinite Reason, and Wisdom, hath so contrived;
That, in Morality, we Are as sure as in Mathematics. — GOD, in infinite Reason, and Wisdom, hath so contrived;
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that if an Intelectual Being sink it self into Sensuality, Love of this outward World; or, any way defile, and pollute it self;
that if an Intellectual Being sink it self into Sensuality, Love of this outward World; or, any Way defile, and pollute it self;
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then, Miseries, and Torments, Afflictions and Vexations should befal it, in this State: This being the surest Way to rescue,
then, Misery's, and Torments, Afflictions and Vexations should befall it, in this State: This being the Surest Way to rescue,
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and recover a lapsing and delcining Soul. And, so, I have given you an account of the * several Particulars;
and recover a lapsing and delcining Soul. And, so, I have given you an account of the * several Particulars;
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whereby you may understand, that this which the Psalmist saith, is a true Representation of the State of Religion. FINIS.
whereby you may understand, that this which the Psalmist Says, is a true Representation of the State of Religion. FINIS.
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