His Conversation was endearing, his Works all Mercy, his Doctrine convincing, and his Overtures of Reward more great and encouraging than Mankind had ever heard of before:
His Conversation was endearing, his Works all Mercy, his Doctrine convincing, and his Overtures of Reward more great and encouraging than Mankind had ever herd of before:
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Never was such a gracious Person sent upon such an acceptable Message, and yet he met with very unequal Entertainment. The unprejudic'd and considering Party of those that heard him, repented,
Never was such a gracious Person sent upon such an acceptable Message, and yet he met with very unequal Entertainment. The unprejudiced and considering Party of those that herd him, repented,
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And if so, that Manna bare a general resemblance to all the Dispensations of Providence which are generally determin'd to good or evil (as to us) meerly by our own usage and reception;
And if so, that Manna bore a general resemblance to all the Dispensations of Providence which Are generally determined to good or evil (as to us) merely by our own usage and reception;
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And as of all the Mercies that God has vouchsafed to Man, there is none of a Kinder Design than that which we now commemorate, The Nativity of our Saviour ;
And as of all the mercies that God has vouchsafed to Man, there is none of a Kinder Design than that which we now commemorate, The Nativity of our Saviour;
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but 'tis by reason of him too (says my Text) that there is now no Excuse. If I had not, &c. To take the most proper Sense of the Words, I suppose in the first place, that by Them (if I had not come and spoken to Them) is meant, not simply the Iews, to whom our Saviour himself had spoken;
but it's by reason of him too (Says my Text) that there is now no Excuse. If I had not, etc. To take the most proper Sense of the Words, I suppose in the First place, that by Them (if I had not come and spoken to Them) is meant, not simply the Iews, to whom our Saviour himself had spoken;
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And 2dly the Pretences, that can ordinarily be pleaded for the Commission of Sin; and shew respectively, that all these are voided by the Revelation of the Gospel.
And 2dly the Pretences, that can ordinarily be pleaded for the Commission of since; and show respectively, that all these Are voided by the Revelation of the Gospel.
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How far the First of these Excuses (that is, Want of Light ) obtained in the World before the Revelation of the Gospel, is a Subject too wide to engage in.
How Far the First of these Excuses (that is, Want of Light) obtained in the World before the Revelation of the Gospel, is a Subject too wide to engage in.
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Yet as Darkness it self is sometime called upon in Scripture to Praise the Lord, so even Intellectual Darkness, that is, Ignorance, has occasionally great reason to joyn in the Praise:
Yet as Darkness it self is sometime called upon in Scripture to Praise the Lord, so even Intellectual Darkness, that is, Ignorance, has occasionally great reason to join in the Praise:
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For, supposing Men to be sinful, 'tis happy for them if they are ignorant, the Supreme Iudge of the World having laid down this for one Rule by which he will proceed: (viz.) The Servant that knew not his Masters will,
For, supposing Men to be sinful, it's happy for them if they Are ignorant, the Supreme Judge of the World having laid down this for one Rule by which he will proceed: (viz.) The Servant that knew not his Masters will,
and yet, when all was done, as if their Systems had been rather for Ostentation than for Use, they did not generally oblige themselves to the Practice of their own Advices:
and yet, when all was done, as if their Systems had been rather for Ostentation than for Use, they did not generally oblige themselves to the Practice of their own Advices:
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yet Man, who lies here under a great sense of want, and moves only after Happiness, can have no proper Motive of his Actions but Benefit and Advantage:
yet Man, who lies Here under a great sense of want, and moves only After Happiness, can have no proper Motive of his Actions but Benefit and Advantage:
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and the Distributive Part, which assigns the Punishment or the Reward, are pleas'd to call this later the Sanction, that is, the Binding Part of the Law:
and the Distributive Part, which assigns the Punishment or the Reward, Are pleased to call this later the Sanction, that is, the Binding Part of the Law:
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Not but that Equity and Authority, which appear in the Precept, do more primarily bind; but because, considering Humane Reluctancy, they do not bind to Effect:
Not but that Equity and authority, which appear in the Precept, do more primarily bind; but Because, considering Humane Reluctancy, they do not bind to Effect:
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and therefore Punishments and Rewards are the only Effectual Arguments of our Obedience. Nor does God Almighty ever address his Commands unto us but upon the same Supposition, and with the same Complyance to Humane Infirmity: For he never urges his Dominion over us,
and Therefore Punishments and Rewards Are the only Effectual Arguments of our obedience. Nor does God Almighty ever address his Commands unto us but upon the same Supposition, and with the same Compliance to Humane Infirmity: For he never urges his Dominion over us,
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Indeed the Poets had prettily fancied an Elysium and a Hell, but the soberest Men amongst them lookt upon these rather as well-contrived restraints for the Vulgar,
Indeed the Poets had prettily fancied an Elysium and a Hell, but the Soberest Men among them looked upon these rather as well-contrived restraints for the vulgar,
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And we see that the most Venerable amongst them for Moral Wisdom (for example) Socrates, Tully, and Seneca, when they discourse expresly concerning the Immortality of the Soul, want Arguments to convince themselves of the truth of it,
And we see that the most Venerable among them for Moral Wisdom (for Exampl) Socrates, Tully, and Senecca, when they discourse expressly Concerning the Immortality of the Soul, want Arguments to convince themselves of the truth of it,
Now if these Men did live amiss (though by the way, many of them lived so well that we may be ashamed of the comparison) but when they did live amiss, they wanted not an Apology,
Now if these Men did live amiss (though by the Way, many of them lived so well that we may be ashamed of the comparison) but when they did live amiss, they wanted not an Apology,
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And we shall find that God proceeded by the same measures with the Iews under their Dispensation? For we cannot assign a Reason why God should at any time have given a Law so far short of the Perfection of Mans Nature,
And we shall find that God proceeded by the same measures with the Iews under their Dispensation? For we cannot assign a Reason why God should At any time have given a Law so Far short of the Perfection of men Nature,
and such Blessings in it as were requisite to the passing of a Comfortable Life. Now these Temporal Encouragements would not Morally bear a greater stress of Duty.
and such Blessings in it as were requisite to the passing of a Comfortable Life. Now these Temporal Encouragements would not Morally bear a greater stress of Duty.
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but therefore Moses indulged them for the hardness of their hearts, because the straitness of his Revelation wanted proper efficacy to work their hearts to greater softness.
but Therefore Moses indulged them for the hardness of their hearts, Because the straitness of his Revelation wanted proper efficacy to work their hearts to greater softness.
when Christ had brought Immortality to Light, whose Issues depend upon a future Iudgment; and when he had thereby given such a full Imploy to Humane Hopes and Fears,
when christ had brought Immortality to Light, whose Issues depend upon a future Judgement; and when he had thereby given such a full Employ to Humane Hope's and Fears,
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for the Excellency of that Doctrine consists in this, that it gives us such new Notices as make Vertue appear to have a larger Extent and a better Foundation, than either the Heathens or the Iews could imagine.
for the Excellency of that Doctrine consists in this, that it gives us such new Notices as make Virtue appear to have a larger Extent and a better Foundation, than either the heathens or the Iews could imagine.
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For by the Gospel we learn, that notwithstanding the dear Union and Commerce that is between Soul and Body, there are no two in the World at such enmity one with another;
For by the Gospel we Learn, that notwithstanding the dear union and Commerce that is between Soul and Body, there Are not two in the World At such enmity one with Another;
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and the speediest way to ruin, is to hearken to the Whisperers in our own Bosome. And therefore those Acts of Self-denial, which were sometimes lookt upon as Natural Imprudencies, are now the most necessary Parts of Christian Duty. I must curb and cross my Inclinations, because to comply with my Inclinations, is to put my self into the hands of those that will betray me.
and the speediest Way to ruin, is to harken to the Whisperers in our own Bosom. And Therefore those Acts of Self-denial, which were sometime looked upon as Natural Imprudencies, Are now the most necessary Parts of Christian Duty. I must curb and cross my Inclinations, Because to comply with my Inclinations, is to put my self into the hands of those that will betray me.
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Now, I say, from this Knowledge of our Selves, and the Corruption of our Nature, it appears that Humiliation and Poverty of Spirit, and Voluntary Restraints and Inflictions, such as the Gospel calls, Taking up of the Cross, are necessary Parts of Christian Duty, though they never came into the Catalogue of Heathen Vertues.
Now, I say, from this Knowledge of our Selves, and the Corruption of our Nature, it appears that Humiliation and Poverty of Spirit, and Voluntary Restraints and Inflictions, such as the Gospel calls, Taking up of the Cross, Are necessary Parts of Christian Duty, though they never Come into the Catalogue of Heathen Virtues.
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Indeed if the World were our Home and our All (as both Heathens and Iews did generally believe it) there were no reason but that we should take up with the pleasures of the Place.
Indeed if the World were our Home and our All (as both heathens and Iews did generally believe it) there were no reason but that we should take up with the pleasures of the Place.
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The Working our selves into Fortunes by indirect Arts, is no longer Self-Interest, the rescuing of our selves from damage by unlawful Methods is no longer Self-preservation.
The Working our selves into Fortune's by indirect Arts, is no longer Self-Interest, the rescuing of our selves from damage by unlawful Methods is no longer Self-preservation.
which our Saviour tells us is more worth than the whole ? From this Knowledge of the World, it likewise appears, That Heavenly-mindedness, and Contempt of the World, and Chusing rather to die, than to commit a Moral Evil, are the necessary Offices of a Christian;
which our Saviour tells us is more worth than the Whole? From this Knowledge of the World, it likewise appears, That Heavenly-mindedness, and Contempt of the World, and Choosing rather to die, than to commit a Moral Evil, Are the necessary Offices of a Christian;
And now, In the First Place, If Fear have any power to deter us from Sin, what can we hear more important than this; ( viz. ) That the Wrath of God is revealed from Heaven against all Ungodliness and Unrighteousness:
And now, In the First Place, If fear have any power to deter us from since, what can we hear more important than this; (viz.) That the Wrath of God is revealed from Heaven against all Ungodliness and Unrighteousness:
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And that this Wrath of God will finally express it self in Burnings, Darkness, Anguish, Confusion, such a State of Complicated Horror, that our very Fears, which usually exceed in the Representation of all other Evils, cannot reach the extremity of this:
And that this Wrath of God will finally express it self in Burnings, Darkness, Anguish, Confusion, such a State of Complicated Horror, that our very Fears, which usually exceed in the Representation of all other Evils, cannot reach the extremity of this:
yet both his Choice and his Hazard being Temporary (I speak to the Letter of the Revelation ) I say, his Choice and his Hazard being both Temporary, they bare proportion to each other.
yet both his Choice and his Hazard being Temporary (I speak to the letter of the Revelation) I say, his Choice and his Hazard being both Temporary, they bore proportion to each other.
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and Death but a passage to an endless Train of Severer Evils, in what proportion then stands the pleasures of Sin? And how wild is the Appetite that will not check at such a Gulf?
and Death but a passage to an endless Train of Severer Evils, in what proportion then Stands the pleasures of since? And how wild is the Appetite that will not check At such a Gulf?
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When the Master of the Vineyard, Mat. 20. went into the Marketplace, and reproacht some he met there with this Question, Why stand ye here all the day idle? They made him answer, Because no man hath hired us ;
When the Master of the Vineyard, Mathew 20. went into the Marketplace, and reproached Some he met there with this Question, Why stand you Here all the day idle? They made him answer, Because no man hath hired us;
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but after this Revelation that our Wages are by Gods grace Eternal Life, what Apology then for not working? He that hath these Hopes, and purifies not himself;
but After this Revelation that our Wages Are by God's grace Eternal Life, what Apology then for not working? He that hath these Hope's, and Purifies not himself;
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For when God had promised the Children of Israel, that under his Conduct they should drive out the Inhabitants of Canaan, and possess themselves of a fruitful and happy Land;
For when God had promised the Children of Israel, that under his Conduct they should drive out the Inhabitants of Canaan, and possess themselves of a fruitful and happy Land;
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and in the mean time had given them such Demonstrations, both of his Good-will and his Power, that they had no reason to doubt of either in any future Undertaking;
and in the mean time had given them such Demonstrations, both of his Goodwill and his Power, that they had no reason to doubt of either in any future Undertaking;
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and what should they do but go down again into Egypt ? And this was the Provocation that made God swear in his wrath that they should not enter into his Rest ; (as we may see the History 13th and 14th Numb. ) In the same unreasonable manner,
and what should they do but go down again into Egypt? And this was the Provocation that made God swear in his wrath that they should not enter into his Rest; (as we may see the History 13th and 14th Numb.) In the same unreasonable manner,
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Who can resist his Desire before a fair Temptation? Or his Revenge at a secure Opportunity? Who can check his Honour or Ambition in their hurry? Or part with other Darling Pleasures, dear as his Right Hand or his Eye? Who can take up a Cross while the World does not frown? Or bear up against the Tide of Custom and Company? Or make himself gaz'd at by an unfashionable Devotion? The difficulty of the thing it self, together with humane infirmity, make it altogether impossible;
Who can resist his Desire before a fair Temptation? Or his Revenge At a secure Opportunity? Who can check his Honour or Ambition in their hurry? Or part with other Darling Pleasures, dear as his Right Hand or his Eye? Who can take up a Cross while the World does not frown? Or bear up against the Tide of Custom and Company? Or make himself gazed At by an unfashionable Devotion? The difficulty of the thing it self, together with humane infirmity, make it altogether impossible;
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We may observe of the Iews, that they repined not to sacrifice the dearest of their Children to Moloch, and yet they thought a Lamb of their Flock too much for God Almighty.
We may observe of the Iews, that they repined not to sacrifice the dearest of their Children to Moloch, and yet they Thought a Lamb of their Flock too much for God Almighty.
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Now how cautious and provident are we in relation to our present Concerns? we will not trust God here without our own Carving, notwithstanding all his Promises;
Now how cautious and provident Are we in Relation to our present Concerns? we will not trust God Here without our own Carving, notwithstanding all his Promises;
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and yet so sanguine are our hopes, in relation to our future state, that we will trust God there without making any Provision, notwithstanding all his Remonstrances.
and yet so sanguine Are our hope's, in Relation to our future state, that we will trust God there without making any Provision, notwithstanding all his Remonstrances.
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For who could believe that Souls could mount directly to Heaven with such Indispositions, and be there upon a sudden transported with the pleasure of Hymns and Devotion;
For who could believe that Souls could mount directly to Heaven with such Indispositions, and be there upon a sudden transported with the pleasure of Hymns and Devotion;
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and therefore the Gospel (strictly taken) being too rigid for corrupt Nature to observe, it was necessary to constitute such a Vicar here upon Earth as might temper Religion and accommodate it to Humane Affections;
and Therefore the Gospel (strictly taken) being too rigid for corrupt Nature to observe, it was necessary to constitute such a Vicar Here upon Earth as might temper Religion and accommodate it to Humane Affections;
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for although it be profane to say that this was Gods reason to constitute a Vicar (for he had no hand in the Constitution) yet doubtless this was the reason that set Men on work to constitute such a Vicar;
for although it be profane to say that this was God's reason to constitute a Vicar (for he had no hand in the Constitution) yet doubtless this was the reason that Set Men on work to constitute such a Vicar;
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that thereby they might better bring Religion to serve their Carnal Ends. For though they were pleased in an unmannerly comparison to call the Scriptures a Leaden Rule, yet they found it wanted flexibility enough to comport with their Designs;
that thereby they might better bring Religion to serve their Carnal Ends. For though they were pleased in an unmannerly comparison to call the Scriptures a Leaden Rule, yet they found it wanted flexibility enough to comport with their Designs;
though my Text says, that the Religion which our Saviour delivered, had left all Sin without a Cloak. And then to what purpose is it that our Saviour came? Or to what end that he spake? As one of the Mediterranean Pirates told Cesar, Sir, If you kill the little Pirates,
though my Text Says, that the Religion which our Saviour Delivered, had left all since without a Cloak. And then to what purpose is it that our Saviour Come? Or to what end that he spoke? As one of the Mediterranean Pirates told Cesar, Sir, If you kill the little Pirates,
This bold Treatment of Religion, to bring it to serve to Carnal Ends, made others conclude it a more ingenuous way to the same Ends, fairly to renounce Religion:
This bold Treatment of Religion, to bring it to serve to Carnal Ends, made Others conclude it a more ingenuous Way to the same Ends, fairly to renounce Religion:
and so Italy became at the same time the Mint both of Faith and of Atheism. And indeed the New Guid and the Atheist seemed to proceed upon some Parity of Reasons.
and so Italy became At the same time the Mint both of Faith and of Atheism. And indeed the New Guide and the Atheist seemed to proceed upon Some Parity of Reasons.
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The One found out Methods to forgive Sin without purging the Conscience; and the Other found out Methods to commit Sin without affecting the Conscience:
The One found out Methods to forgive since without purging the Conscience; and the Other found out Methods to commit since without affecting the Conscience:
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and the Other devested himself of the Chief Humane Attribute, that is, Immortality. And now who can tell whether Nebuchadnezzar 's fancy was more extravagant,
and the Other devested himself of the Chief Humane Attribute, that is, Immortality. And now who can tell whither Nebuchadnezzar is fancy was more extravagant,
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as our Guid, and our Blessing, and Gods powerful Ordinance for our Sanctification. 'Tis the Holy Scriptures that entertain our Minds according to their proper worth;
as our Guide, and our Blessing, and God's powerful Ordinance for our Sanctification. It's the Holy Scriptures that entertain our Minds according to their proper worth;
As, on the contrary, those Legends, which have sometime been substituted in their place, for the Entertainment of Devotion, do so debase the Majesty of God by unworthy Condescentions;
As, on the contrary, those Legends, which have sometime been substituted in their place, for the Entertainment of Devotion, do so debase the Majesty of God by unworthy Condescensions;
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and so impose upon Mens Understandings by vain, fantastick, unprofitable, irrational Idea's, that no man can read Them without finding himself in a nearer Disposition both to Irreverence and to Folly.
and so impose upon Men's Understandings by vain, fantastic, unprofitable, irrational Idea's, that no man can read Them without finding himself in a nearer Disposition both to Irreverence and to Folly.
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'Tis by the Holy Scriptures that our Saviour comes and speaks to us, as he did heretofore to the Iews: And forasmuch as it is the Effect of his Coming and Speaking, that We have now no more Cloak for our Sins ;
It's by the Holy Scriptures that our Saviour comes and speaks to us, as he did heretofore to the Iews: And forasmuch as it is the Effect of his Coming and Speaking, that We have now no more Cloak for our Sins;
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Why then should we think of a Disguise? Why should we cheat our selves into Boldness, by putting on a Vizard? To dawb and palliate our faults, is but like keeping our selves in the dark, that the Sun ••• dazzle us the more when it breaks in U••• us.
Why then should we think of a Disguise? Why should we cheat our selves into Boldness, by putting on a Vizard? To dawb and palliate our Faults, is but like keeping our selves in the dark, that the Sun ••• dazzle us the more when it breaks in U••• us.
Plato in Phoed. where Socrates is introduced saying, I hope there is a place where I and good men shall meet; yet I cannot affirm it. Cicero Tusc. Quest. I wish you could prove to me that our souls are immortal, and that we do not wholly die. Senec. Epist. ad Lucil. If wise men have said true, and there be a place to receive us after death.
Plato in Food. where Socrates is introduced saying, I hope there is a place where I and good men shall meet; yet I cannot affirm it. Cicero Tuscany Quest. I wish you could prove to me that our Souls Are immortal, and that we do not wholly die. Seneca Epistle and Lucil. If wise men have said true, and there be a place to receive us After death.
np1 p-acp j-vvn. c-crq np1 vbz vvd n1, pns11 vvb a-acp vbz dt n1 c-crq pns11 cc j n2 vmb vvi; av pns11 vmbx vvi pn31. np1 np1 n1. pns11 vvb pn22 vmd vvi p-acp pno11 d po12 n2 vbr j, cc cst pns12 vdb xx av-jn vvi. np1 np1 cc np1. cs j n2 vhb vvn j, cc pc-acp vbi dt n1 pc-acp vvi pno12 p-acp n1.
